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Boone,  Ilsley 

. . .  The  conquering  Christ 


Vol.  XXII  Lessons  1-13 


THE  BIBLE  STUDY  UNION  (BLAKESLEE)  GRADED  LESSONS 

THE    COMPLETELY   GRADED    SERIES 

Senior  Grade — Course  A — Third  Yeak 


THE 

CONQUERING    CHRIST 

ILSLEY    BOONE,  B.D. 


Philip  A.  Nordell,  D.D.,  Editor 
Frank  K.  Sanders,   D.D.,  Ph.D.    ^ 


George  E.  Horr,  D.D.  v    ^     ^,.!,.-.,„   tta^-i^^. 

Charles  F.  Kent,  Ph.D  C  Consulung  Edttors 

George  A.  Coe,  Ph.D.,  LL.D.        ) 


Robert  E.  Blakeslee,  Managing  Editor 


BIBLE  STUDY  PUBLISHING  COMPANY 

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Copyright,  1909,  by  the 
Bible  Study  Publishing  Co.,   Boston 


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FOREWORD. 

The  greatest  concern  of  the  people  of  the  world  to-day  is 
religion.  For  this  they  make  the  largest  sacrifices  and  to  this 
they  give  the  largest  proportion  of  their  time  and  thought. 
We  comprehend  in  this  statement  every  form  of  religion  be- 
lieved in  and  practised  by  the  races  of  the  world. 

The  religions  of  the  world  constitute  together  the  over- 
mastering force  directing  and  controlling  men  in  their  social, 
intellectual  and  national  development.  All  races  have  been 
made  what  they  are  by  the  molding  power  of  their  beliefs. 

As  never  before  in  the  history  of  mankind  we,  as  a  nation, 
are  studying  great  international  problems.  The  commercial 
world  is  investigating  the  developing  Oriental  trade,  the 
diplomatic  world  the  national  emergence  of  the  Asiatics,  and 
the  Christian  world  is  inquiring  diligently  regarding  the  re- 
ligious faiths  and  practices  of  the  non-Christian  races. 

The  greatest  and  most  timely  subject  for  investigation  and 
study  is  the  subject  of  religion  and  the  greatest  conquests  yet  to 
be  won  on  earth  will  be  won  in  the  realm  of  religion.  This 
supreme  conquest  is  now  in  process  and  constitutes  in  itself  a 
new  Acts  of  the  Apostles  covering  the  century  and  embracing 
the  nations  of  the  earth. 

As  absolute  proof  of  the  resistless  power  of  the  Gospel  of 
Jesus  Christ,  as  an  assurance  that  this  Gospel  comprises  in 
itself  the  essentials  of  all  religions,  but  more  than  this,  that 
it  adequately  reveals  the  mind  and  heart  of  God  as  shown  in 
the  Christ  revealed  for  a  world  redemption,  for  inspiring  the 
world  vision  demanded  by  our  times,  for  creating  a  world 
sympathy  demanded  by  our  new  international  contacts,  and 
for  leading  to  world  effort  demanded  by  our  imperial  Chris- 
tian faith,  these  lessons  hold  supreme  place. 

No  conceivable  topic  or  series  of  topics  could  be  more  preg- 
nant with  interest,  information,  inspiration  and  an  abiding 
faith,  than  these  lessons  covering  the  great  religions  of  the 
world  and  placing  upon  His  throne  of  divine  supremacy  the 
"  Conquering  Christ." 

Rev.  James  L.  Barton,  D.D., 

Secretary  American  Board  of  Commissioners 
for  Foreign  Missions^  Boston, 


TABLE     OF     CONTENTS 


INTRODUCTION. 


Foreword  .... 

Character  and  Contents  of  the  Course 
Directions  for  Study    . 


Pages 

iii 

v-vii 

viii 


THE  LESSONS. 

FIRST    QUARTER.     Non-Christian    Religions    and    Christianity 

Compared. 

lesson     1 .     Religion  in  General    ......  1 

Lesson    2.     The  Religion  of  the  Hindus          ....  6 

Lesson    3.     Reform  Movements  in  Hinduism                     .           .  13 

Lesson     4.     The  Teaching  of  Buddha               ....  20 

Lesson    .1.     A  Chinese  Philosopher  and  his  Work    ...  27 

Lesson    0.     Confucius  and  his  Followers         ....  33 

lesson     7.     Shintoism,  the  Native  Religion  of  Japan  40 

Lesson    8.     The  Monotheism  of  Israel             ....  47 

Les.son    9.     The  Prophet  of  Allah 54 

Lesson  10.     A  Degenerate  Christianity             ."         .  (U 

I-«esson  11.     Minor  Religions  of  Mission  Lands          .           .           .  ()7 

Lesson  12.     The  Gospel  of  a  New  Era                         ...  74 

Lesson  13.     Religious  Values  and  Forces.     Review           .  SO 

APPENDIX. 

Glossary  of  the  More  Unusual  Terms  Used  in  the  Lessons  i,  ii 

List  of  Books  Referred  to  in  this  Quarterly    .           .           .           .  ii 


CHARACTER  AND  CONTENTS  OF  THE  COURSE. 


INTRODUCTORY  NOTES. 

Note  1.  Purpose.  The  purpose  of  this  course  is  to  provide  an  interesting  and 
instructive  survey  of  the  entire  field  of  evangelical  Christian  mission  work  by  a 
study  of  the  principal  religions  of  the  world,  of  recent  missionary  triumphs,  of 
notable  missionary  heroes  and  of  missionary  practice  with  its  attendant  fruits. 

Note  2.  Scope.  This  course  embraces  a  survey  of  present  conditions  and 
movements  on  the  mission  field  at  home  and  abroad.  It  does  not  include  an 
historical  study  either  of  religions,  or  of  the  Christian  advance. 

Note  3.  Method.  This  course  proposes  a  consideration,  in  Part  I,  of  the 
leading  non-Christian  religions,  their  principal  beliefs,  their  moral  value,  the 
character  of  their  adherents,  the  practice  rather  than  the  philosophy  of  the 
several  religions  considered,  and  the  opportunities  they  afford  for  Christian 
approach;  in  Part  II,  of  the  actual  work  of  Christianity  among  the  nations,  of 
local  problems  and  the  way  in  which  they  are  met,  and  of  the  present  oppor- 
tunities and  outlook  on  the  several  fields;  and  in  Part  III,  of  the  principles  of 
missionary  practice,  and  the  fruits  of  modem  Christian  conquest. 

Note  4.  Longer  and  Shorter  Course.  The  whole  course  provides  lessons  for 
twelve  months.  The  arrangement  of  parts  also  provides  for  classes  wishing  a 
nine  months'  course.  Such  classes  will  take  Parts  I  and  II  and  omit  Part  III. 
Part  II  is  based  on  Part  I  so  that  the  former  cannot  profitably  be  studied  with- 
out a  previous  study  of  the  latter.  Part  I,  however,  may  be  taken  by  itself  as 
a  three  months'  course  in  Comparative  Religion.  The  course  is  thus  adapted 
for  use  in  such  classes  outside  the  Sunday  school  as  may  desire  a  flexible  yet 
comprehensive  course  on  Christian  missions. 

LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  Revision.) 

Part  I.     NON-CHRISTIAN  RELIGIONS  AND  CHRISTIANITY  COMPARED. 

(Three  months.) 

A  presentation  of  their,  principal  tenets,  their  ethical  value,  their  power  for  good 
or  evil,  the  character  of  their  adherents,  the  ground  they  afford  for  a  Christian  ap- 
proach, and  the  points  at  which  they  prove  inferior  to  Christianity. 
Lesson    1.     Religion  in  General.     Its  Universality  and  Purpose. 

The  Religion  of  the  Hindus.     The  Bondage  of  India. 

Reform  Movements  in  Hinduism.     A  Struggle  for  Freedom. 

The  Teaching  of  Buddha.     A  Religion  of  Pessimism. 

A  Chinese  Philosopher  and  his  Work.     Lao  Tzu  and  Taoism. 

Confucius  and  his  Followers.     A  Religion  of  Ethics. 

Shintoism,  the  Native  Religion  of  Japan.     Its  Influence  in  the 
Sunrise  Kingdom. 

The  Monotheism  of  Israel.     A  Study  of  Modem  Judaism. 

The  Prophet  of  Allah.     Beliefs  and  Fruits  of  Mohammedanism. 

A  Degenerate  Christianity.     Catholicism  in  Latin  America. 
V 


Lesson 

2. 

Lesson 

3. 

Lesson 

4. 

Lesson 

5. 

Lesson 

6. 

Lesson 

7. 

Lesson 

8. 

Lesson 

9. 

Lesson 

10. 

m 


Introduction 


Lesson  11.     Minor  Religions  of  Mission  Lands.     Forces  which  Cannot  be 

Neglected. 
Lesson  12.     The  Gospel  of  a  New  Era,     Present  World  Status  of  Christianity. 
Lesson  13.     Religious   Values   and   Forces.     Review  of  the   Comparative 

vStudy  of  Religions.  * 


Part  n.     MODERN  PROGRESS  OF  CHRISTIANITY.     (Six  months.) 

A  sketch  of  its  extension  among  the  nations  of  the  world;  of  the  geographical,  social 

and  religious  characteristics  of  the  several  fields;  of  the  various  problems  thai  arise 

and  of  the  manner  in  which  the  missionaries  meet  them;  and  finally  of  the  present 

opportunities  and  outlook — the  whole  introducing  at  appropriate  points  concise 

biographies  of  notable  missionary  heroes. 

Lesson  14.     The  Problems  of  Africa.     The  Country,  People,  Language,  and 
Political  Conditions. 

Lesson  15.     The  Redemption  of  Africa.     Christian  Forces  in  the  Dark  Con- 
tinent. 

Lesson  16.     The  Struggle  in  India.     The  Gospel  in  Contact  with  Hinduism. 

Lesson  17.     Burma  and  Assam.     Work  where  the  Message  is  Welcome. 

Lesson  18.     The  Awakeni.ng  of  China.     Influence  of  the  Occident  upon  the 
Orient. 

Lesson  19.     The  Winning  of  China.     Christianity  upon  Chinese  Territory. 

Lesson  20.     The  Conflict  i.n  Japan.     Christianity  vs.  a  Self-satisfied  Atheism. 

Lesson  21.     The  Glad  Story  of  Korea.     Open  Doors  to  the  Hermit  Nation. 

Lesson  22.     At  the  Ottoman  Gates.     Christianity  in  the  Turkish  Empire. 

Lesson  23.     Christian  Occupation  of  Persia.     Prospects  of  the  Work  among 
Shi'ite  Mohammedans. 

Lesson  24.     Among  the  Islands  of  the  Sea.     Oceanica  as  a  Mission  Field. 

Lesson  25.     European  Mission  Fields.     Aims  of  the  Work  in  Non- Protestant 
Sections. 

Lesson  26.     Christianity  in  the  Eastern  Hemisphere.     A  Review  of  Asiatic 
and  European  Missions. 

Lesson  27.     Protestantis.m  in  South  America.     Complex  Conditions  afTecting 
-Missionary  Work. 

Lesson  28.     In  the  Land  of  the  Aztecs.     Gospel  Opportunities  in  Mexico. 

Lesson  29.     Cuba  and  Porto  Rico.      Political,  Industrial,  and  Religious  Im- 
provement of  the  Islands. 

Lesson  30.     Christian  Forces  in  tme  Philippines.     Breaking  the  Bondage  of 
Superstition. 

Lesson  31.     The  Negro  Problem  in  .America.     Christian  Contributions  to- 
ward its  Solution. 

Lesson  32.     Mountain  Missions  of  the  South.     Encouraging  Work  among  an 
Isolated  People. 

Lesson  33.     The  Foreign  Invasion.     Religious  Phases  of  the  Immigrant  Prob- 
lem in  the  United  States. 

Lesson  34.     The  Work  in  Modern  Babel.      Reaching  the  .A.licn  Population  of 
our  Cities. 


Character  and  Contents  of  the  Course 


Vll 


Lesson  35.     The  Greater  West.     Its  Future  in  the  Making. 

Lesson  36.  Missions  for  Men  of  the  Sea.  By  the  Labrador  and  North  of 
Ireland  Coasts. 

Lesson  37.  The  Children  of  Israel.  Features  of  Christian  Work  among  the 
Jews. 

Lesson  38.  Unevangelized  Areas.  Vast  Regions  yet  Unreached  by  Chris- 
tian Forces. 

Lesson  39.  Christianity  in  the  Western  Hemisphere.  A  Review  of 
American  Missions. 


Part  III.  PRINCIPLES  OF  MISSIONARY  PRACTICE  AND  FRUITS  OF 
CHRISTIAN  CONQUEST.     (Three  months.) 

An  outline  of  the  policies  of  the  mission  hoards;  of  the  kinds  of  work  pursued,  and 
the  specific  value  thereof;  of  the  relation  of  the  home  church  to  the  entire  problem,  and 
a  consideration  of  individual  Christian  obligation  in  the  light  both  of  the  need  and 
the  opportunity;  the  whole  emphasizing  some  of  the  chief  consequences  of  the 
Christian  missionary  enterprise. 

1.     Principles  of  Missionary  Practice, 

The  Theme  of  Missionary   Preaching.     The    Gospel  Story  of 
Jesus. 

The  Power  of  Medical  Missions.     Healing  the  Body  as  Well  as 
the  Soul. 


Lesson  40. 


Lesson  41. 


Lesson  42. 


Lesson  43. 


Lesson  44. 


Lesson  45. 


Lesson  46. 
Lesson  47. 

Lesson  48. 
Lesson  49. 
Lesson  50. 

Lesson  51. 
Lesson  52. 


Hi 


A   Vast   Educational 


Training  the  Mind,   Hand   and 
System. 

Interdenominational  Co-operation.     Territorial  Divisions  and 

Union  Conferences. 
The  Church  and  the  Mission  Problem.     Value  and  Function  of 

Organized  Missionary  Agencies. 

Modern  Missionary  Movements.     Re-awakening  the  Church  to 
her  Task. 

2.     Fruits  of  Christian  Conquest. 
Reflex  Action  on  the  Home  Church.     A  Quickened  Spirituality. 
Individual  Renewal  of  Life.     The  Sufficiency  of  Christ  as  Re- 
deemer. 

Science  and  Missions.      Indebtedness  of  the  Former  to  the  Latter. 
Social  Regeneration.     Power  of  Christianity  to  Purify  Society. 
Molding  National  Destinies.     How  they  are  Affected  by  the 

Missionary  Enterprise. 
The  World  Kingdom  of  Christ.      Its  Characteristics  and  its  Cost. 
What  Christian  Missions  Accomplish.      Review  of  Methods  and 

Results. 


via  Introduction 


DIRECTIONS  FOR  STUDY. 


This  course  can  render  its  full  value  to  the  student  only 
when  these  directions  are  carefully  followed. 

1.  Read  the  Scripture  selection  thoughtfully,  to  catch  its 
missionary  import. 

2.  Read  the  lesson  over,  section  by  section,  pausing  between 
the  several  sections  to  let  the  mind  d\^'ell  on  the  facts  set  forth. 
Review  the  contents  of  each  paragraph  mentally.  Until  this 
has  been  done  do  not  look  at  the  "  Questions  on  the  Lesson." 

3.  Formulate  a  clear  and  concise  answer  to  each  of  the 
"  Questions  on  the  Lesson,"  and  write  it  down. 

4.  vStudy  for  yourself  some  one  point  suggested  by  the  lesson 
and  in  which  you  are  particularly  interested.  This  may  be 
a  belief,  a  religious  rite,  a  custom,  a  temple,  a  heathen  deity,  a 
biography  or  some  historic  event.  Whatever  it  is,  study  it 
carefully.  Make  this  course  contribute  to  your  fund  of  general 
knowledge. 

5.  Make  note  of  one  or  two  of  the  best  questions  that  come 
to  you  as  you  study  the  lesson,  and  bring  them  up  for  dis- 
cussion in  the  class.  If  no  questions  come  to  you,  study  the 
lesson  again  and  think  harder. 

6.  Be  loyal  to  the  class  in  the  preparation  of  assigned  work. 
If  near  a  public  library,  avail  yourself  fully  of  its  privileges. 
Make  good  use  of  the  catalogues,  or  in<iexes,  to  periodicals, 
as  within  five  years  many  magazine  articles  bearing  on  the 
subjects  of  this  course  have  appeared. 

7.  Keep  a  note-book  and  pencil  at  hand  both  in  the  class 
and  while  at  study.  In  this  note-book  write  (/)  The  general 
summary  of  each  lesson,  or  other  general  assignment  work; 
(2)  any  special  assignment  made  to  you  individually;  (3) 
results  of  further  investigation  of  any  point,  and  additional 
questions  which  may  arise  in  class  or  in  study.  vSuch  note- 
book work  is  indispensable  if  best  results  are  to  be  obtained. 

8.  Ponder  carefully  the  personal  thought. 

0.  Read  these  suggestions  over  frequently.  More  impor- 
tant, put  them  into  practice. 


THE   CONQUERING    CHRIST 

PART  I 

Non-Christian  Religions  and  Christianity  Compared 


Preliminary  Note.  Before  beginning  the  study  ot  the  lessons  read  the  Foreword,  the 
Introductory  Notes  and  the  outline  of  the  course  as  presented  in  the  Lesson  Titles 
and  Subjects.     Finally  read  also  the  Directions  for  Study,  and  follow  them  closely. 

Lesson   1.     RELIGION  IN  GENERAL.    Its  Universality  and 

Purpose. 

Scripture  Reading:  The  Age-long  Pursuit.     Acts  17:22-30. 
Note  1.     Object  of  the  Lesson.    To  show  the  nature,  universality,  and 
purpose  of  religion  in  its  most  general  sense,  and  to  note  some  of  the 
agreements  and  differences  in  the  great  religions  of  the  world,  and  in 
particular  the  relation  which  Christianity  sustains  to  other  faiths. 

THE  LESSON  UNFOLDED. 

Note  2.  Religion  Defined.  A  beHef  in  the  existence  of  a  world 
of  invisible  beings  who  are  capable  of  influencing  human  life  for  good 
or  evil  has  been  one  of  the  most  dominant  forces  in  the  history  of 
mankind.  The  fortunes  of  cities  and  of  states  have  hung  on  the 
popularity  of  their  patron  deities.  Generally  these  beings  are  con- 
sidered to  be  superior  to  man  in  power  and  intelligence.  If  their 
disposition  is  regarded  as  friendly,  it  has  been  supposed  that  their 
help  could  be  won  by  suitable  offerings,  usually  of  food,  or  by  accept- 
able sacrifice,  frequently  of  animals;  if  unfriendly,  it  was  thought  that 
by  similar  means  they  might  be  propitiated,  and  their  power  for  evil 
warded  off.  Religion  accordingly  contains  two  elements — the  inner 
feeling  or  religious  impulse,  and  the  outward  expression  of  that  feeling 
or  impulse  in  creeds,  ceremonies,  worship,  and  above  all  in  life  and 
conduct.  In  its  most  general  meaning,  then,  religion  may  be  defined 
as  man's  consciousness  of  relation  to  a  realm  of  being  beyond  the  reach 
of  human  senses,  and  the  expression  of  this  consciousness  in  worship, 
customs,  rites,  institutions  and  personal  conduct. 

Note  3.  The  Universality  of  Religion.  So  far  as  our  knowledge 
goes,  religion  appears  to  be  universal.  Travelers  have  sometimes 
reported  that  certain  savage  tribes  have  no  religious  beliefs.     Yet 


2  The  Conquering  Christ  ^''ofade 

these  people  are  described  as  burying  implements  with  their  dead,  or 
as  employing  charms  for  bringing  good  luck  in  war  or  in  hunting. 
Fundamentally,  these  practices  are  religious  and  betray  a  belief  in 
unseen  powers.  And  no  tribes  have  ever  been  reported  who  did  not 
manifest  some  such  token  of  belief  in  spiritual  powers  and  the  possible 
continuance  of  existence  in  the  spirit  world. 

Note  4.  The  Twofold  Purpose  of  Religion.  The  twofold  purpose 
of  reHgion  is  to  reveal  the  nature  of  the  Infinite,  and  through  that 
revelation  to  influence  conducf  and  life.  The  Hebrew  sage  understood 
the  relation  of  religion  to  life  when  he  said,  "  As  a  man  thinketh  in 
his  heart,  so  is  he."  What  a  man  believes  concerning  God  must 
determine  his  actions  toward  men.  Thus  among  different  peoples 
the  religion  becomes  inextricably  bound  up  with  civic  institutions 
of  the  state  or  with  the  social  constitution  of  society,  with  patriotism, 
ethical  ideals,  the  institutions  of  marriage  and  the  family.  Of  course, 
through  human  perversity  and  misunderstanding,  religion  often 
fails  to  enlist  human  interests  in  behalf  of  the  highest  and  best.  In 
some  men  the  religious  impulse  comes  to  almost  perfect  fruition  while 
in  others  it  struggles  against  adverse  circumstances  afid  environment 
at  last  producing  some  fantastic  or  dwarfed  conception  of  the  Infinite. 
In  the  African  it  becomes  the  germination  \Aot  for  a  host  of  super- 
stitious fears,  in  the  Israelite  a  sensitive  understanding  flashing  back 
a  ready  response  to  the  suggestion  that  God  is  a  righteous  King  and 
Father.  But  in  African  and  Israelite  alike  the  purpose  of  religion  is 
to  control  conduct  as  well  as  to  reveal  the  nature  of  the  Unseen.  In 
proportion  as  it  reveals  God  and  through  that  revelation  makes  for 
a  new  humanity,  so  far  does  religion  fulfil  its  purpose. 

Note  5.  Varying  Forms  of  Religious  Expression.  A  number  of 
factors  have  entered  into  the  determination  of  the  widely  varying 
forms  of  religious  expression  with  which  we  are  to-day  acquainted. 
Among  these  factors  have  been  topographical  features  of  the  land, 
temperamental  characteristics  of  the  people,  flora  and  fauna  of  the 
country,  etc.  Thus  peoi)le  isolated  by  high  mountains  or  the  sea 
will  develop  a  religion  peculiar  to  themselves.  The  hill  tribes  of 
Assam  are  wholly  different  in  their  religious  thought  from  the  natives 
of  southern  India.  The  metaj^hysical  and  literary  mind  of  the  Brah- 
man does  not  content  itself  with  charms  and  fetiches  such  as  delight 
and,  in  a  measure,  satisfy  the  African  negro.  In  Egypt  the  crop- 
giving  Nile  was  identified  with  the  god  of  the  Nile  and  as  such  became 
an  object  of  veneration.  Among  the  devotees  of  Buddha,  numerous 
animals,  especially  the  bull,  are  to-day  regarded  as  worthy  of  worship, 


Lesson  Religion  in  General 


One 


while  about  the  lotus  flower  there  clusters,  throughout  the  Orient,  a 
host  of  sacred  associations.  Many  other  illustrations  might  be  cited 
but  these  are  sufficient  to  show  how  men  in  different  places  and  under 
different  circumstances  have  sought  to  come  to  some  understanding 


1 

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Stonehenge,  Ruins  of  a  Druid  Temple. 

The  Druids  were  a  class  of  priests  amons:  the  ancient  Gauls  and  Britons.  Remains  of  several  of  their 
unroofed,  circular  temples  are  scattered  about  England.  Stonehenfre,  in  Salisbury  Plain,  is  the  most 
famous.  Its  outer  circle,  300  feet  in  circumference,  was  composed  of  upright  stones  16  feet  in  height  and 
18  feet  in  diameter.    Human  eacrifice  constituted  part  of  the  ritual  of  Druids. 

of  the  nature  and  purposes  of  God.  In  this  search  of  the  ages,  some 
have  made  greater  and  better  discoveries  than  others,  and  have 
approached  nearer  to  God  than  their  less  fortunate  fellows.  Hence 
the  religious  status  of  man  to-day  presents  the  spectacle  of  many 
different  people  seeking  God  by  many  different  paths — some  divergent 
and  some  tending  sooner  or  later  to  meet. 

Note  6.  Agreements  and  Differences  among  Religions.  Certain 
characteristics,  more  or  less  common  to  all  the  religions  of  the  world, 
may  be  called  the  fundamentals  of  religion.  Among  these  are  faith, 
or  the  acceptance  of  certain  undemonstrable  facts  as  true,  reverence, 
belief  in  a  spirit  world,  fear  of  evil  powers,  endeavor  to  please  or 
placate  superior  powers,  the  relating  of  religion  to  social  and  civic 
customs  and  institutions.  Practically  all  these  characteristics  are 
directly  traceable  to  the  primary  element  of  religion,  consciousness 
of  relation  to  being  beyond  the  reach  of  human  senses. 

But  each  religion  of  the  world  likewise  presents  certain  features 
which  are  peculiar  or  unique.  Such  are  the  nature  and  manner  of 
certain  rites  and  ceremonies :  of  prayer,  whether  by  bowing  or  kneeling ; 
of  sacrifice,  whether  of  grain  or  animals;  of  worship,  whether  ornate 
or  simple.  These  features  constitute  the  accidentals  of  religion. 
They  tend  to  become  permanent  and  are  at  times  of  great  importance 
to  the  student  or  missionary,  for  not  infrequently  the  accidentals  of 


4  The  Conquering  Christ  ^^^S^ade 

religion  bind  a  man  more  closely  and  determine  his  actions  more 
rigidly  than  do  the  fundamentals,  as,  for  instance,  in  the  caste  system 
of  Hinduism.  It  is,  however,  on  the  basis  of  the  fundamentals  of  re- 
ligion that  we  can  discover  something  of  unity  underlying  all  the  dis- 
torted and  partially  successful  efforts  to  understand  the  great  Unseen. 

Note  7.  Christianity  in  its  Relation  to  the  Non-Christian  Religions. 
In  view  of  the  deep-rooted  agreements  among  all  religions  it  is  apparent 
that  the  attitude  of  Christianity  to  the  non-Christian  religions  should 
be  one  of  sympathetic  helpfulness,  carrying  to  the  non-Christian 
world  the  message  that  what  the  nations  have  been  seeking,  and  in 
some  degree  have  found,  is  revealed  in  fulness  and  beauty  in  Chris- 
tianity. The  student  of  Christian  missions  will  no  longer  approach 
his  subject  to  discover  all  the  evil  of  heathenism  but  will  rather  seek 
to  gain  a  clear  knowledge  of  the  religions  with  which  Christianity 
comes  into  contact,  and  will  see  in  some  of  their  excellencies  the  very 
grounds  of  approach  upon  which  the  Christian  missionary  can  advance 
a  claim  for  Christianity's  right  to  be  heard.  On  the  basis  of  the 
fundamentals  of  religion,  Christianity  can  invite  adherents  of  all 
other  religions  to  an  appreciative  consideration  of  its  claims. 

ADDITIONAL  READING  REFERENCES. 

(7)  Purpose  and  value  of  a  comparative  study  of  r^igions.  Clarke : 
Ten  Great  Religions,  vol.  i,  pp.  1-4.  (2)  The  universality  of  prayer 
and  of  religion.  Jevons :  Introduction  to  Comparative  Religion,  pp. 
160-171.  (j)  The  relation  of  Christianity  to  the  future  religious 
development  of  the  Orient.  Hall:  Universal  Elements  of  the  Christian 
Religion,  pp.  41-52.  {4)  The  possible  contribution  of  the  Orient  to 
Christian  thought.  Ibid.,  pp.  53-55.  (5)  Fetichism,  one  of  the  crudest 
forms  of  religious  belief.  See  any  good  Encyclopedia,  especially  Bliss, 
Encyc.  of  Missions. 

PRELIMINARY  QUESTIONS. 

1.  What  is  the  purpose  of  this  course?  2.  What  is  the  scope  of 
the  present  study?  3.  What  is  the  method  pursued?  4.  Which 
one  of  the  "  Directions  for  Study"  do  you  consider  most  helpful? 
Why?     5.   What  is  the  title  of  this  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  religion  ?     (Note  2.) 


2.   What  effect  has  religion  had  ujjon  history?     Illustrate. 


^^^^Q^^^  Religion  in  General  5 

3.   What  is  the  extent  of  the  rehgious  impulse  among  men?     (Note 
3.) 


4.  On  what  evidence  is  the  reply  based? 


5.   What  is  the  twofold  purpose  of  religion?     (Note  4.) 


6.   What  factors  help  to  determine  the  forms  of  religious  expression? 
CNote  5.) 


7.  To     what     extent     do     these     factors     modify    expressions     of 
Christianity  ? 


8.   What  common  characteristics  do  all  religions  possess?     (Note  6.) 


9.   What  do  we  mean  by  the  accidentals  of  religion?     Mention  some. 


10.   Wherein  can  we  discover  a  unity  underlying  all  religions! 


11.   What  estimate  would  you  place  on  the  value  of  non-Christian 
religions  ? 


12.   What     is    the    Christian    attitude   toward    the   non-Christian 
religions?     (Note  7.) 


The  Conquering  Christ  ^^^chade 

13.   How  does  this  attitude  affect  the  task  of  the  missionary? 


QUESTIONS  FOR  DISCUSSION. 

1.  To  what  extent  is  there  a  divine  element  in  non-Christian  reli- 
gions? 2.  To  what  extent  is  there  a  human  element  in  Christianity? 
3.  To  what  extent  does  the  clearer  revelation  carry  with  it  an  added 
obligation?  4.  How  far  is  the  Christian  world  morally  responsible 
for  the  purification  and  uplift  of  non-Christian  faiths?  5.  What  is 
the  relation  between  the  responsibility  of  the  Christian  world  and 
the  responsibility  of  the  Christian  individual  ? 

Mission  Gem.  "  The  ancient  beliefs  and  customs  of  the  non- 
Christian  peoples  are  destined  soon  to  pass  away;  and  it  becomes  a 
matter  of  supreme  importance  to  see  that  new  and  better  moral  and 
religious  principles  are  oriven  to  them  promptly  to  replace  what  is 
disappearing." — James  Eryce. 

Personal  Thought.  The  universal  brotherhood  of  man  should 
dictate  a  sympathetic  attitude  toward  every  sincere  effort  to  know 
God.  As  a  Christian,  or  at  least  as  a  member  of  a  Christian  com- 
munity, am  I  as  charitable  toward  the  religious  beliefs  and  ideas  of 
others  as  I  ought  to  be? 


Lesson    2.      THE     RELIGION    OF    THE     HINDUS.      The 
Bondage  of  India. 

(Read  "Directions  for  Study,"  in  Introduction,  p.  viii.) 
Scripture  Reading:  Jesus  and  Caste  Distinctions.     Mt.  9: 10-13. 
Note  1.     Object  of  the  Lesson.     To  set  forth  the  nature  of  Hinduism 
in  both  creed  and  practice,  the  characteristics  of  the  caste  system, 
with  its  blighting  effect  upon  human  life,  and  to  point  out  certain  con- 
trasts between  Hinduism  and  Christianity. 

THE  LESSON  UNFOLDED. 
Note  2.  The  Origin  and  Nature  of  Hinduism.  Many  centuries  ago 
the  religion  of  India  was  known  as  Brahmanism.  The  chief  god  was 
Brahma  and  the  priests  of  the  religion  were  known  as  Brahmans. 
The  religion  was  very  ritualistic,  consisting  almost  wholly  of  form  and 
ceremony,  and  many  of  its  sacrificial  rites  were  spectacular,  extravagant, 
and  even  bloody.  The  ambition  of  the  Brahmans  was  to  make  their 
religion  acceptable  to  all  the  people  of  India,  and  to  this  end,  at  an 
early  day,  many  of  the  original  ideas  of  Brahmanism  ceased  to  be 


^^^^Two  ^^^  Religion    of  the  Hindus  7 

emphasized,  while  any  number  of  tribal  religious  ideas  were  engrafted 
into  the  system.  At  a  somewhat  later  period  the  priests  were  glad 
to  adopt  some  of  the  beliefs  of  the  growing  cult  of  Buddhism,  later 
appropriated  a  number  of  the  beliefs  of  Christianity,  and,  later  still, 
certain  tenets  of  Mohammedanism.  The  result  of  all  these  religious 
accretions  and  modifications  is  what  we  call  Hinduism.  The  three 
chief  deities  of  Hinduism  are  Brahma,  Siva,  and  Vishnu.  The  last 
named  is  popularly  worshiped  in  northern  India  as  Krishna,  his 
eighth  incarnation,  and  the  most  immoral  character  in  all  the  Hindu 
pantheon.  This  religion  has  been  likened  to  an  old  house  that  has 
had  one  new  part  after  another  added  on  until  the  original  structure 
is  lost  in  the  maze  of  newer  structures  of  various  ages  and  designs. 

Thus  Hinduism  contains  numerous  ideas  which  seem  to  be  directly 
contradictory  one  to  the  other,  and  faithful  Hindus  may  hold  very 
diverse  creeds.  On  the  one  hand  are  those  who  hold  a  most  super- 
stitious belief  in  the  potency  of  charms,  magic  formulas,  and  idolatry, 
and  on  the  other  hand  those  who  ridicule  all  superstition  and  formal 
worship,  holding  that  the  chief  aim  of  the  religious  life  is  to  under- 
stand certain  subtle  and  abstruse  theories  concerning  God,  the  universe, 
and  life.  Hinduism  is  a  broad  mantle  covering  many  sects  and  cults. 
One  sect  worships  one  god  as  its  favorite;  another  sect  worships 
another  god;  one  cult  holds  to  the  existence  of  one  supreme  god; 
another  to  the  existence  of  two  supreme  powers  in  the  universe,  a 
thoroughly  dualistic  philosophy;  another  cult  is  solely  and  grossly 
pantheistic.  Yet  all  these  cults  are  legitimately  associated  under  the 
name  of  Hinduism.  Two  characteristics,  however,  mark  a  Hindu 
unfailingly.  The  first  is  unquestioning  acquiescence  in  the  caste 
system  (see  Note  3).  The  second  is  the  acceptance  of  a  series  of 
fatalistic  ideas  expressed  in  three  words,  viz.,  Works,  Wandering,  and 
Release.  These  words  sum  up  the  Hindu  idea  of  life — that  all  works 
done  in  this  life  are  the  resultant  of  works  done  in  a  prior  life,  and  will 
be  the  cause  of  future  works  to  be  done  in  a  later  life ;  that  the  soul  is 
destined  to  prolonged  wandering  in  various  forms  of  existence,  now 
higher,  now  lower,  according  to  the  works  done  in  the  immediately 
preceding  existence;  and  that  the  ultimately  desirable  state  of  release 
is  to  be  attained  only  when  works  cease  to  have  any  effect  upon  the 
soul,  which  thereupon  vanishes  by  being  absorbed  by  or  united  to 
Brahma  as  a  raindrop  is  absorbed  by  the  ocean. 

Note  3.  The  Caste  System.  The  Hindu  ideal  of  a  social  order  is 
represented  in  the  caste  system,  according  to  which  every  Hindu  is 
a  member  of  some  particular  social  grade  into  which  he  was  born  and 


8 


The  Conquering  Christ 


Senior 
Grade 


from  which  he  cannot  escape.  The  caste  is  a  social  organization 
composed  of  families  having  like  interests.  Orthodox  Hinduism 
recognizes  four  great  castes,  viz.,  the  priestly,  warrior,  merchant,  and 
laborer  castes.  But  each  of  these  castes  is  again  subdivided  until 
we  have  1,806  sub-castes  among  the  Brahmans  alone,  not  to  speak  of 
the  multitudes  of  other  sub-castes,  which  are  said  to  number  in  all 

100,000.  Besides  the  four 
great  castes  of  Hinduism  there 
are  the  casteless,  or  outcast  peo- 
ple called  Pariahs.  Strangely 
enough,  even  among  the  Pari- 
ahs there  are  many  sub-castes. 
This  complex  caste  system 
works  for  the  Hindus  unutter- 
able woe,  and  its  meaning  is 
hard  to  grasp.  Each  caste, 
whether  of  tanners,  scavengers, 
])rass-workers,  carpenters,  or 
blacksmiths,  lives  its  own  secu- 
lar and  religious  life,  almost  as 
though  it  were  independent  of 
rdl  the  other  castes.  The  rules 
of  caste  are  absolutely  binding 
upon  all  members,  and  to  break 
them  brings  the  greatest  dis- 
grace upon  not  only  the  of- 
fender but  the  entire  caste  as 


A  Hindu  Shrine  at  Kanigiri. 


well.  This  system  holds  the  whole  Hindu  world  of  over  207,000,000 
souls  in  a  bondage  more  awful,  more  depressing,  more  fatal  to 
progress  ard  freedom  than  any  other  social  system  ever  devised  by 
man.  Contact  with  a  person  of  lower  caste  is  defiling,  while  a 
Brahman  counts  it  as  pollution  if  the  shadow  of  a  Pariah  falls  upon 
him.  A  government  official  in  India,  himself  a  Hindu,  has  thus 
characterized  the  caste  system:  "  Its  evils  cover  the  whole  range  of 
social  life.  It  intensifies  local  dissensions  and  renders  the  country 
disunited  and  incapable  of  improving  its  defects.  It  robs  us  of 
our  humanity  by  insisting  on  the  degradation  of  some  of  our  fellow 
men,  who  are  separated  from  us  by  no  more  than  accident  of  birth. 
It  prevents  noble  and  charitable  impulses;  it  is  a  steady  enemy  to 
all  reform." 

Note  4.     The  Life  of  Hi;idu  Women.     The  lot  of  Hindu  women  is 


^^^f^Q  The  Religion  of  the  Hindus  9 

the  worst  to  which  any  women  of  the  world  are  ever  born.  It  is 
made  so  by  reason  of  the  marriage  customs  which  form  a  part  of  the 
Hindu  rehgion.  According  to  these  customs  a  girl  has  nothing  to 
say  in  the  choice  of  her  husband;  and  the  husband,  if  a  young  man, 
has  no  voice  in  the  choice  of  his  wife.  Professional  matchmakers 
learn  of  a  family  in  which  there  is  a  daughter  or  a  son  for  whom  the 
parents  are  anxious  to  contract  a  marriage,  and  then  they  press  the 
prospective  suit  until  the  match  is  made.  This  takes  place  usually 
while  both  parties,  and  invariably  the  girl,  are  very  young,  so  that 
frequently  a  girl  of  five  or  six  years  of  age  is  married,  though  of  her 
husband,  whom  she  may.  never  have  seen,  she  knows  absolutely 
nothing.  Should  the  'husband  die,  the  child  becomes  a  widow,  and 
from  that  moment  her  life  is  dark  as  the  blackness  of  the  under  world. 
All  her  pretty  clothes,  all  finery,  are  taken  from  her,  and  she  is  clothed 
in  a  coarse  garment  typical  of  her  condition.  This  is  done  in  public 
with  elaborate  ceremony.  Henceforth  she  is  an  outcast  among  her 
playmates,  and  the  common  drudge  of  the  household.  One  meal  a 
day  is  her  allotment  of  food.  She  can  never  remarry,  and  so  long 
as  she  lives  is  destined  to  a  life  of  unspeakable  cruelty,  harshness,  and 
loneliness.  No  affection  protects  her  from  the  taunts  of  men  and 
the  scornful  gibes  of  the  children.  In  this  state  of  enforced  disgrace, 
from  all  causes  for  which  she  is  an  absolutely  innocent  party,  she  is 
compelled  to  live  till  death  mercifully  brings  release.  Mothers 
become  objects  of  abuse  from  the.ir  children,  children  from  parents, 
arid  the  instinct  of  family  love  is  crushed  out  of  life.  This  is  what 
or'iiodox  Hinduism  does  for  its  women. 

Kote  5.  Transmigration,  or  the  Soul's  Wandering.  The  Hindu 
believes  that  the  soul  lives  through  countless  periods  of  time  until  it 
is  at  last  absorbed  into  Brahma,  but  during  this  time  it  exists  in  many 
different  forms  of  animal  and  vegetable  life,  or  even  shut  up  in  a  rock 
or  other  inanimate  object.  Hinduism  provides,  therefore,  for  the 
punishment  of  many  sins  of  this  existence  by  a  less  desirable  state  in 
the  next,  the  most  offensive  punishments  being  meted  out  to  those 
who  break  caste  rules.  Men  who  are  merely  immoral  are  less  severely 
punished  in  the  transmigration.  Moreover,  certain  marks  in  the 
reborn  state  indicate  the  nature  of  the  crime  in  the  earlier  state. 
Thus  a  criminal  of  the  worst  type,  when  again  reaching  a  human 
existence  will  be  a  leper,  one  who  killed  a  Brahman  will  have  pul- 
monary consumption,  a  drunkard  will  have  black  teeth,  and  a  stealer 
of  food  will  be  afflicted  with  dyspepsia.  But  before  this  second 
human  existence   can  be  attained,   the   offender  must  have  passed 


10  The  Conquering  Christ  ^'"orade 

through  many  intermediate  existences  in  various  kinds  of  insects, 
reptiles,  fowl,  and  lower  ■  animals.  But  the  good  likewise  have  to 
pass  through  a  long  series  of  transmigrations  and  at  one  stage  are  in 
the  form  of  rain.  This  is  a  most  dangerous  stage,  since  the  rain  may 
nourish  rice,  com,  beans,  or  some  other  vegetable  into  which  the  soul 
passes,  and  hence,  if  the  food  be  eaten,  the  soul  becomes  like  the  soul  of 
the  eater,  which  fact  exposes  the  soul  of  the  good  man  to  the  peril 
of  wearisome  transmigrations  before  he  may  again  enter  human  life. 

Note  6.  Advantages  and  Disadvantages  of  Hinduism.  (/)  Advan- 
tages. The  philosophical  character  of  Hinduism  has  perfected,  espe- 
cially among  the  higher  castes,  a  type  of  mind  capable  of  handling 
with  dexterity  many  of  the  most  difficult  religious  and  philosophical 
conceptions.  If  ever  the  native  intellectual  genius  of  India  is  turned 
sympathetically  upon  Christianity,  the  resultant  will  be,  religiously, 
the  most  gifted  race  of  the  world.  Hinduism  has  also  tended,  through 
its  emphasis  upon  fate,  to  develop  a  certain  stoic  temperament  which 
manifests  itself  in  an  unquestioning  submission  to  the  hardships  of 
life.  Furthermore,  Hinduism  has  so  played  upon  the  Indian's  native 
capacity  for  religion  as  to  produce  a  state  of  mind  and  life  in  which 
religion  permeates  every  duty,  every  household  care,  every  business 
transaction.  Deity  is  usually  conceived  of  as  pure,  only  becoming 
degraded  when  incarnated.  Prayer  is  natural  to  Hinduism  and  has 
been  largely  and  sometimes  beautifully  cultivated;  witness  the  peti- 
tion of  the  devotee  before  his  idol : 

"My  Master,  grant  thy  grace  to  me,  and  oh 
Have  pity  on  the  soul  that  pines  for  thee  !" 

(2)  Disadvantages.  Chief  among  the  disadvantages  of  Hinduism 
is  caste  and  all  involved  in  it.  Fatalism  also  "  grips  the  people  in 
a  hopeless,  helpless  apathy,  and  sucks  out  all  their  spiritual  energy." 
Its  emphasis  upon  ritual  and  worship,  indeed  the  very  nature  of  its 
worship  in  many  cases,  makes  it  possible  for  a  man  to  conform  to 
religious  standards  while  living  an  utterly  corrupt  life.  With  the 
wide  prevalence  of  pantheistic  ideas,  the  concei)tion  of  a  personal 
God  is  rare ;  and  the  common  practice  of  idolatry  tends  to  a  degrada- 
tion of  all  ideas  of  deity.  Most  of  the  lower  castes  are  priest-ridden 
and  superstitious,  given  to  gross  forms  of  worship,  their  lives  be- 
clouded by  constant  fear. 

Note  7.  Hinduism  and  Christianity  Contrasted.  Hinduism  is  not 
adverse  to  idolatry,  which  Christianity  condemns.  The  religion  of  the 
Hindu  is  pantheistic  and  materialistic,  that  of  the  Christian  is  mono- 
theistic   and    spiritual.      The    laws    of  the   Hindu    consist  of  sijecific 


■^^»«^  The  Religion  of  the  Hindus  11 

and  detailed  instructions;  the  laws  of  the  Christian  are  concerned 
with  fundamental  spiritual  principles.  "  Christianity  is  all  spirit  and 
life;  Hinduism  is  all  letter  and  death."  The  one  theoretically  believes 
in  the  solidarity  of  the  race,  but  practices  the  exclusiveness  of  a  caste 
system;  the  other  in  belief  and  practice  holds  to  the  universal  Father- 
hood of  God  and  brotherhood  of  man,  Hinduism  debases  woman, 
Christianity  exalts  her.  The  one  is  satisfied  with  formal  assent  to 
creeds  and  practice  of  rites ;  the  other  demands  an  inner  righteousness 
giving  life  and  warmth  to  an  outer  conformity  of  conduct  therewith. 

ADDITIONAL  READING  REFERENCES. 

(j)  Womanhood  and  widowhood  among  the  Hindus.  Religions  of 
Mission  Fields,  pp.  70,  71.  (2)  Transmigration  of  the  soul.  Reed: 
Hindu  Literature,  pp.  139-145,  346-348.  (3)  The  daily  life  of  a 
high  caste  Brahman.  Bliss:  EncyclopcBdia  of  Missions,  pp.  297, 
298,  under  sub-head,  "  Subtle  influence  of  the  system,"  in  art. 
"  Hinduism."  {4)  The  deities  of  Hinduism.  Thoburn:  Christian 
Conquest  of  India,  pp.  113-115,  (5)  The  Laws  of  Manu.  Reed: 
Hindu  Literature  (see  references  in  index),  also  Clarke:  Ten  Great 
Religions,  vol.  i,  pp.  100-113. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  do  we  mean  by  religion?  2.  How  has  religion  helped  to 
create  the  world's  history.?  3.  To  what  extent  does  religion  to-day 
enter  into  human  affairs?  4.  What  is  the  common  basis  upon  which 
we  can  pursue  a  sympathetic  study  of  all  religions?  5.  What  is  the 
first  religion  which  we  are  to  study?  6,  State  the  object  of  to-day's 
lesson. 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  relation  of  Brahmanism  to  Hinduism?     (Note  2.) 


2.   Mention    several   religions   which   have   contributed   to   modern 
Hinduism. 


3.  Characterize  and  illustrate  the  diversity  of  ideas  inherent  in  the 
system. 


4.   What  are  two  characteristic  marks  of  a  Hindu? 


12  The  Conquering  Christ  Senior 


Grade 


5.   What  does  Hinduism  mean  by  "  works  "?     by  "  wandering  "? 
by  "  release  "? 


6.  Tell  something  of  the  nature  of  the  caste  system.     (Note  3.) 

7.  What  is  the  general  effect  of  caste  upon  India? 


8.  How  is  caste  regarded  by  the  mass  of  Hindus?     by  progressive 
officials? 


D.  How  is  the  lot  of  Hindu  women  made  very  hard?     (Note  4.) 


10.   How  do  these  custoins  affect  Hindu  family  lifei 


11.   Explain  the  Hindu  idea  of  transmigration.     Give  illustration.' 
of  the  way  it  is  supposed  to  work  out.      (Note  5.) 


12.   State    some    advantages    of    Hinduism.      Some    disadvantages. 
(Note  G.) 


13.  Contrast  Hinduism  with  Christianity.     (Note  7.) 


QUESTIONS  FOR  DISCUSSION. 

1.  Mention  some  reasons  why  Hinduism  should  claim  the  student's 
interest.  2.  In  what  i)oints  may  Hinduism  be  likened  to  Christianity? 
3.  Which  of  these  would  furnish  a  Christian  missionary  with  some 
ground  of  approach?     4.   Who  would  be  the  more  easily  reached,  a 


Lesson  Reform  Movements  in  Hinduism  13 

Three  ' 

high-caste,  or  a  low-caste  Hindu?     why?      5.    What  elements  in  Hin- 
duism operate  against  any  tendency  toward  change? 

Mission  Gem.  "  Of  one  thing  I  am  convinced,  Do  what  you  will, 
oppose  it  as  we  may.  it  is  the  Christian's  Bible  which  will  sooner  or 
later  work  the  renovation  or  regeneration  of  this  land." — Yen  Kayya, 
a  learned  Brahman  and  orthodox  Hindu. 

Personal  Thought.  My  life  is  spent  in  an  environment  of  marked 
personal  liberty.  It  is  not,  as  are  so  many  lives  of  India,  barred  from 
progress  by  the  massive  gates  of  caste,  custom  and  superstition. 
In  a  very  real  sense  I  am  free  to  make  my  future  days  what  I  will. 
What  shall  they  be? 


Lesson    3.     REFORM    MOVEMENTS    IN    HINDUISM.     A 
Struggle  for  Freedom. 

(Read  *' Directions  for  Study,"  in  Introduction,  p.  viii.) 
Scripture  Reading:  Patch  the  Old  or  Provide  a  New?     Mt.  9:14-17. 
Note  1.     Object  of  the  Lesson.     To  show  how   Hinduism  has  re- 
peatedly failed  to  satisfy  the  religious  cravings  of  Hindu  hearts,  and 
how  this  failure  has  prompted  vigorous  reforms. 

THE  LESSON  UNFOLDED. 

Note  2.  Hindu  Reforms  from  Within.  Movements  which  have 
aimed  to  reform  Hinduism  have  been  of  tv/o  kinds,  those  which  have 
operated  from  withm,  and  those  which  have  influenced  it  from  without. 
Of  the  former — those,  namely,  which  have  sought  to  purify  the  popu- 
lar worship  from  gross  and  debasmg  elements,  and  to  revive  the  ancient 
and  purer  Hinduism — two  may  be  mentioned,  the  Swami-Narayana 
and  the  Aryo-Somaj. 

Between  the  twelfth  and  the  nineteenth  centuries  a.  d.,  many 
Hindu  sects  have  arisen,  which  have  endeavored  to  rescue  the  native 
religion  from  the  folly  and  superstition  into  which  it  has  fallen.  One 
of  the  more  effective  of  these  is  the  Swami-Narayana  sect.  It  was 
founded  at  the  beginning  of  the  last  century,  is  still  active,  and  has 
done  much  to  elevate  the  popular  and  degrading  worship  of  Vishnu. 

More  prominent  at  the  present  time  is  the  reform  movement  known 
as  the  Aryo-Somaj  (Aryan  Assembly) ,  which  was  formally  organized 
in  1875  by  a  Brahman,  named  Dayanand  Saraswati.  Of  this  man  it 
has  been  said,  "  He  was  a  dreamer  of  splendid  dreams.  He  Ijad  a  vision 
of  India  purged  of  her  superstitions,  filled  with  the  fruits  of  science, 
worshiping  one  God,  fitted  for  self-rule,  having  a  place  in  the  sister- 
hood of  nations,  and  restored  to  her  ancient  glory."  This  ideal 
Saraswati  thought  might  be  realized  by  a  return  to  the  pure  religion 


14 


The  Conquering  Christ 


Senior 
Gradt 


of  the  Vedfis,  the  ancient  sacred  books  of  the  Hindus.  To  further 
his  scheme  of  reHgious  reformation,  he  injected  into  his  teaching  a 
national  as  well  as  a  religious  motive.  The  motto  of  the  movement 
is  "  India  for  the  Indians,"  which  has  been  paraphrased  as  "  Let  us 
stand  by  the  religion  of  our  fathers,  because  in  the  ancient  Vedas  all 
that  is  good  in  Christianity  is  found,  and  he  that  accepts  the  religion 
of  the  West  is  a  traitor  to  his  country."  This  movement  is  thus 
at  war  not  only  with  the  grosser  forms  of  Hinduism  which  grip  the 
great  masses  of  India,  but  with  Mohammedanism  and  Christianity. 
By  arousing  the  national  spirit,  and  by  standing  for  many  of  the  best 
things  which  contact  with  the  Occident  has  shown  to  be  wise,  such  as 

pubHc  education, 
large  use  of  the  print- 
ing press,  and  a  better 
.social  morality,  this 
movement  has  at- 
tracted many  follow- 
ers. It  is  one  of  the 
most  powerful  forces 
at  work  in  India  to- 
day. Yet  it  is  bitter- 
ly hostile  to  the  Chris- 
tian influences  which 
have  shaped  its  policy, 
and  hurls  against 
Christianity  the  vilest 
denunciations.  Its 
leading  tenets  are  the  inspiration  of  the  four  Vedas,  the  eternity  of  the 
three  substances,  God,  Spirit,  and  Matter,  the  present  distinctness  of  the 
individual  soul  from  God,  transmigration,  and  a  salvation  free  from  all 
sorrow  and  pain  through  the  future  absorption  of  the  individual  soul 
into  God,  the  World-soul. 

While  professing  to  reform  Hinduism,  and  to  deny  caste  within  the 
Somaj,  the  organization  really  demands  no  surrender  of  caste  or  of 
religious  custom.  Though  it  has  done  much  to  break  down  super- 
stition, and  has  worked  for  a  broader  Hinduism,  the  bigoted  attitude 
of  its  adherents  toward  all  non-Hindus  has  stamped  it  as  provincial, 
and  lacking^  in  sympathy  and  open-mindedness. 


A  Christian  Theological  Seminary,  Ramapatam, 
South  India. 


Note  3.  Hindu  Reforms  from  Without.  A  second  class  of  reform 
movements  is  due  to  outside  forces  tending  to  produce  a  modified 
Hinduism.     The  most  recent  of  these  are  modern  Hindu  theosophy 


^^ Three  Rejorm  Movements  in  Hinduism  15 

(see  Glossary)  and  the  Brahmo-Somaj.  The  latter  is  treated  in  Note  4, 
The  modern  Hindu  theosophical  movement  was  inaugurated  in  India 
about  thirty  years  ago  by  an  American,  Colonel  Olcott,  and  a  Russian, 
Madame  Blavatsky.  In  Madras  they  founded  a  theosophical  society 
and  began  publishing  a  periodical  called  The  Theosophtst,  devoted  to 
the  esoteric  (see  Glossary)  and  occult  sciences.  Their  success  was 
immediate  and  amazing.  Many  of  the  high-class  Hindus  with  British 
education,  and  even  many  English  of  the  highest  social  standing,  be- 
came identified  with  the  movement.  It  rested,  however,  on  decep- 
tion. Confirmatory  spiritualistic  phenomena,  seances,  etc.,  were 
proved  to  be  fraudulent,  and  the  professed  revelations  of  Madame 
Blavatsky  were  swamped  by  laughter  and  ridicule.  Nevertheless, 
some  of  her  followers  retained  confidence  in  her,  and  those  adherents 
of  the  theosophical  circles  who  repudiated  both  Olcott  and  Blavatsky 
maintained  that  the  system  of  thought  suffered  no  loss  of  value 
through  the  frauds  practised  by  them.  In  England,  the  latter  won 
as  a  new  disciple,  Mrs.  Annie  Besant,  who,  in  1893,  two  years  after 
Madame  Blavatsky's  death,  went  out  to  India  to  carry  forward  the 
theosophical  vv'ork.  By  eloquence  and  flattery  she  ingratiated  herself 
into  the  favor  of  the  Hindus  and  met  with  a  success  more  startling 
than  her  predecessors  had  experienced.  In  1900  she  made  Benares 
her  headquarters,  and  established  there  a  great  central  Hindu  college, 
upon  the  grounds  of  which  has  been  built  a  temple  dedicated  to  Saras- 
wati,  goddess  of  learning;  the  entrance  to  the  main  building  is  sur- 
mounted by  a  figure  of  Ganesa,  the  god  of  wisdom,  and  a  text  book 
of  Hinduism  is  the  manual  of  religious  instruction  provided  for  in  the 
curriculum.  Of  Mrs.  Besant's  propaganda,  "  it  is  difficult  to  de- 
cide how  much  is  conscious  mendacity  on  her  part,  how  much  the 
exuberance  of  extravagant  eloquence,  and  how  much  honest  convic- 
tion." That  many  well  educated  but  weak-willed  Hindus  have  fallen 
under  her  spejl  there  can  be  no  doubt,  but  it  is  a  question  whether  the 
present  theosophical  circles  of  Hinduism  will  ever  become  numerically 
formidable;  their  chief  strength  will  lie  in  the  body  of  influential  per- 
sons who  are  attracted  by  the  occult  vagaries  that  constitute  its  teach- 
ings. The  outstanding  tenet  of  all  Hindu  theosophists  has  been  the 
identity  of  the  individual  soul  with  the  World-soul,  from  which  it 
logically  follows  that  all  which  is  is  merely  the  manifestation  of  the 
World-soul.  From  this  spring  two  beliefs — that  God  may  be  worshiped 
in  anything,  which  results  in  idolatry;  and  that  the  World-soul  is 
always  manifesting  itself  now  in  one  form,  now  in  another,  which  is  a 
way  of  stating  the  theory  of  transmigration  The  system  ends  in  pan- 
theism, though  it  may  begin  with  monotheism. 


16  The  Conquering  Christ  '      ^^f^^^ 

Note  4.  The  Brahmo-Somaj.  Another  reform  movement  owing 
its  inception  to  the  impact  of  outside  forces  upon  Hinduism  is  known 
as  the  Brahmo-Somaj  (Prayer  Assembly).  It  differs  from  those  al- 
ready noticed,  in  that  it  frankly  admits  its  indebtedness  to  Christian- 
ity, is  distinctly  friendly  toward  Christian  missionaries  and  their  work, 
and  is  very  largely  interested  in  all  worthy  reforms,  whether  of  a  social, 
political,  or  religious  nature.  This  movement  was  begun  about 
eighty  years  ago  by  Rammohun  Roy,  a  high-caste  Brahman,  who, 
when  only  sixteen  years  of  age,  had  written  a  spirited  tract  leveled  at 
idolatry.  In  his  young  manhood  Roy  studied  practically  all  the 
sacred  books  of  the  world  in  their  original  languages,  including  the 
Bible  in  Hebrew  and  Greek.  As  a  result  he  declared,  "  The  conse- 
quence of  my  long  and  uninterrupted  researches  into  religious  truth 
has  been  that  I  have  found  the  doctrines  of  Christ  more  conducive  to 
moral  principles,  and  better  adapted  for  the  use  of  rational  beings,  than 
any  other  which  have  come  to  my  knowledge."  Later  on  Roy  set  up 
a  new  religious  institution  with  a  number  of  his  sympathizers,  and  a 
building  for  their  meetings  was  erected.  "  The  trust  deed  of  the 
building  laid  down  that  it  was  to  be  used  as  a  place  of  meeting  for  the 
worship  of  the  One  Eternal,  Unsearchable,  and  Immutable  Being, 
the  Author  and  Preserver  of  the  Universe,  to  the  promotion  of  piety, 
morality,  and  charity,  and  the  strengthening  of  the  bonds  of  union 
between  men  of  all  religious  classes  and  creeds.  Moreover,  that  no 
image,  print,  picture,  portrait,  or  likeness  should  be  admitted  within 
the  building,  that  no  sacrifice  should  be  offered  there,  and  that  nothing 
recognized  as  an  object  of  worship  by  other  men  should  be  spoken  of 
contemptuously  there."  It  will  be  seen  that  Roy  was  in  no  wise 
antagonistic  to  Hinduism;  indeed,  to  the  end  of  his  life  he  was  a 
friendly  reformer,  aiming  at  the  retention  of  all  that  was  worthy  in 
Brahmanism,  while  sweeping  away  all  that  was  gross,  corrupt  and 
false.     His  organization  became  known  as  the  Hindu  Unitarian  Church. 

The  work  of  Rammohun  Roy,  who  passed  away  prematurely  at 
Bristol,  England,  whither  he  had  gone  in  the  interests  of  good  govern- 
ment for  India,  was  carried  on  by  Debendra-nath  Tagore.  This  man 
came  into  the  movement  in  1859,  and  found  there  a  young  man, 
Keshub  Chunder  Sen,  who,  for  a  while,  became  an  invaluable  helper 
in  the  work  of  reformation.  Caste,  while  not  attacked,  was  not  recog- 
nized within  the  new  organization.  Reforms  of  Hinduism,  especially 
as  touching  idolatry  and  the  marriage  customs,  were  the  chief  work. 
But  Chunder  Sen  outstripped  Tagore  in  reforming  tendencies,  and 
finally  insisted  upon  the  renunciation  of  caste  by  all  would-be  ad- 
herents of  the  Somaj,  whereupon  the  inevitable  split  occurred.     The 


^^Three  Reform  Movements  in  Hinduism  17 

interest  henceforth  hes  with  the  work  of  Chunder  Sen,  who  Qi-ganized 
his  followers  into  the  Brahmo-Somaj  of  India,  which,  under  his  en- 
ergetic leadership,  became  the  great  reforming  power  of  India  both  in 
religious  and  social  matters.  He  earnestly  seconded  the  work  of  the 
Christian  missionaries,  and  meted  out  unstinted  praise  to  Christ.  In 
his  famous  and  eloquent  lecture  delivered  in  Calcutta  in  1879,  before 
an  audience  of  over  a  thousand  persons,  on  the  theme,  "  India  asks, 
Who  is  Christ?  "  he  said:  "  Gentlemen,  you  cannot  deny  that  your 
hearts  have  been  touched,  conquered,  and  subjugated  by  a  superior 
power.  That  power,  need  I  tell  you,  is  Christ.  It  is  Christ  who  rules 
British  India,  and  not  the  British  government.  England  has  sent 
out  a  tremendous  moral  force,  in  the  life  and  character  of  that  mighty 
prophet,  to  conquer  and  hold  this  vast  empire.  None  but  Jesus,  none 
but  Jesus,  none,  I  say,  but  Jesus,  ever  deserved  this  bright,  this  pre- 
cious diadem,  India,  and  Jesus  shall  have  it." 

But  the  full  promise  of  Chunder  Sen's  best  days  was  not  to  be  ful- 
filled. After  prosecuting  his  reformatory  work  for  some  years,  he 
practically  violated  the  marriage  law,  which  he  had  been  chiefly  in- 
strumental in  procuring,  by  permitting  the  betrothal  of  his  thirteen- 
year-old  daughter — the  law  stipulated  fourteen  years  as  the  minimum 
age.  Furthermore,  at  the  ceremony  some  of  the  Brahman  marriage 
rites  were  performed.  This  action  called  forth  a  storm  of  protest, 
and  resulted  in  defection  among  Sen's  followers,  and  the  organization 
of  a  new  Somaj.  From  this  time  on,  the  leader's  own  movements 
became  less  commendable,  finally  he  announced  himself  as  the  di- 
vinely appointed  author  of  a  New  Dispensation,  and  his  creed  became 
an  amalgam  of  Hindu  Theism  and  Christianity.  Had  Chunder  Sen 
passed  from  the  stage  of  action  prior  to  his  daughter's  marriage  his 
work  might  have  meant  untold  good  for  India.  As  it  is,  the  close  of 
his  life  casts  a  shadow  over  the  whole,  and  suggests  that  he  failed  to 
keep  wholly  true  to  the  aspiration  which  is  breathed  in  a  stanza  of 
one  of  his  favorite  hymns : 

"  O  thou,  my  soul,  forget  no  more,' 
The  Friend  who  all  thy  sorrows  bore. 
Let  every  idol  be  forgot ; 
But,  O  my  soul,  forget  Him  not." 

"  Shipwrecked  through  presumption  and  vanity,  he  was  as  a  moth 
whose  wings  were  destroyed  at  the  flame  of  the  divinity  of  Christ, 
simply  because  in  his  folly  and  self-will  he  neither  could  nor  would 
abstain  from  fluttering  around  it  in  his  own  fashion;  he  is  also  an  ex- 
ample of  the  mighty  fermentation  the  Spirit  of  Christ  is  producing  in 
the  minds  of  the  Hindus."     Mozoomdar.  a  disciple  and  the  successor 


18  The  Conquering  Christ  '^T'mrfe 

of  Chunder  Sen,  after  serving  as  head  of  the  movement  for  several 
years,  went  into  retirement,  and  hved  as  a  hermit.  At  the  present 
time  the  movement  is  not  as  formidable  as  it  once  was,  but  what  its 
future  shall  be  remains  to  be  seen.  Its  chief  weaknesses  are  lack  of 
the  self-sacrificing  spirit  among  its  members,  the  vagueness  of  its 
creed,  its  superficial  and  illogical  teachings,  its  emphasis  upon  ethics 
rather  than  religion,  and  its  merely  half-way  approach  to  Christ. 

ADDITIONAL  READING  REFERENCES. 

(/)  The  career  of  Keshub  Chunder  Sen.  Richter:  History  of  Mis- 
sions in  India,  pp.  3G9-375.  {2)  Fraudulent  theosophy  in  India. 
Richter:  History  of  Missions  in  India,  pp.  378-389.  (j)  A  Hindu's 
picture  of  Jesus.  Mozoomdar:  The  Oriental  Christ.  (4)  The  Swami- 
Narayana  Sect.  Williams:  Religious  Life  and  Thought  in  India,  pp. 
148-158.  (5)  Christianity  as  the  transforming  power  of  Hinduism. 
Jones:  India's  Problem,  Krishna  or  Christ,  pp.  341-359. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1,  How  has  Hinduism  developed  its  present  characteristics?  2. 
Explain  the  caste  system.  3.  What  is  meant  by  transmigration? 
4.  Describe  the  life  of  Hindu  women.  5.  Mention  several  worthy 
features  of  Hinduism.  G.  What  is  the  subject  of  to-day's  lesson?  its 
object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  two  types  of  reform  movements  have  been  directed  against 
popular  Hinduism?     (Notes  2,  3.) 


2.   What  influence  has  the  Swami-Narayana  sect  had? 


;5.  Characterize  the  Aryo-Somaj. 


4.   What  were  the  ideals  of  its  founder? 


Lesson  Reform  Movements  in  Hinduism  19 

Three  ' 

5.   What  are  some  of  the  good  features  of  this  movement?     its  short- 
comings ? 


6.   What  was  Madame  Blavatsky's  relation  to  modern  Hindu  the- 
osophy  (Note  3)?      What  is  Mrs.  Besant's? 


7.   What  is  the  present  status  of  the  movement,  its  importance  and 
probable  future? 


8.  Mention  the  outstanding  tenet  of  Hindu  theistic  cults. 


9.  How  does  the  Brahmo-Somaj  differ  from  the  reformatory  move- 
ments already  discussed?     (Note  4.) 


10.   Sketch  the  history  of  the  movement. 


11.   What  are  some  of  its  ideals? 


12.   In  what  lines  of  work  has  it  been  influential? 


13.   Sum  up  the  characteristics  of  the  Brahmo-Somaj. 


14. What  is  your  estimate  of  Chunder  Sen? 


20  The  Conquering  Christ  ^^%7  a 

QUESTIONS  FOR  DISCUSSION. 

1.  What  common  ground  could  a  missionary  find  with  a  member 
of  the  Aryo-Somaj?  2.  What  is  the  proper  relation  between  pa- 
triotism and  religion?  3.  Along  what  lines  would  you  endeavor  to 
lead  a  Brahmo-Somaj  adherent  to  a  full  recognition  of  Jesus  as  Re- 
deemer? 4.  What  do  these  reform  movements  suggest  as  to  the 
sufficiency  of  Hinduism  to  meet  the  needs  of  the  Hindus?  5.  How 
far  is  the  existence  of  sects  within  Christianity  analogous  to  the  ex- 
istence of  reform  movements  within  Hinduism?  6.  Mention  some 
respects  in  which  the  Oriental  conception  of  Jesus  must  necessarily 
differ  from  the  Occidental  conception. 

Mission  Gem.  "  The  restless  millions  await  that  light  whose 
dawning  maketh  all  things  new,  and  Christ  also  waits." — Alice 
McCliire. 

Personal  Thought.  Chunder  Sen's  brief  career,  like  that  of  a  comet, 
ended  in  darkness;  his  no  less  brilliant  successor,  Mozoomdar,  forsook 
the  Somaj  and  became  a  hermit.  How  vain  the  hope  of  peace  just 
outside  of  Christ !  Do  I  admit  Him  to  my  throne-room,  but  keep  Him 
from  the  throne? 


Lesson  4.     THE  TEACHING  OF   BUDDHA.     A  Religion  of 

Pessimism. 

Scripture  Reading:  The  Answer  to  Buddhism.     Mt.  5:3,  8,  12,  20;  Jo.  14:1-3. 

Note  1.  Object  of  the  Lesson.  To  point  out  Buddhism's  relation 
to  Brahmanism  and  Hinduism,  to  set  forth  its  distinctive  doctrines, 
to  show  how  these  doctrines  influence  the  lives  of  its  adherents,  and 
to  make  clear  its  points  of  weakness  and  strength. 

THE  LESSON  UNFOLDED. 
Note  2.  Gautama,  the  Founder  of  Buddhism.  The  magnitude  of 
the  spiritual  wave  that  swept  over  the  civilized  world  in  the  sixth 
century  b.  c,  made  that  century  an  epoch  in  human  history.  It 
witnessed  the  almost  simultaneous  rise  of  such  men  as  Confucius  and 
Lao  Tzu  in  China,  ^schylus  and  Pythagoras  in  Greece,  and  Jeremiah 
and  Ezekiel  in  Judea.  The  middle  of  this  century  gave  birth  to 
Siddhartha  Gautama,  founder  of  a  religion  that  has  embraced  a 
larger  number  of  followers  than  any  other  faith.  There  is  evidence 
that  Gautama  in  boyhood  manifested  morbid  traits  which  led  his 
father  to  fear  for  the  boy's  welfare  and  happiness.  Hence  he  sur- 
rounded him  with  every  device  for  pleasure  that  ingenuity  could 
contrive.  Three  palatial  homes,  situated  in  the  midst  of  gardens 
and  i^arks,  and  adapted  to  the  varying  seasons  of  the  year,  shielded 


^'Totir  ^^^  Teaching  of  Buddha  21 

him  from  contact  with  the  world's  misery,  pain  and  sorrow.  At 
sixteen  years  of  age  he  was  united  in  marriage  to  his  cousin,  the 
daughter  of  King  Suprabuddha,  with  whom  for  thirteen  years  he  hved 
in -luxury,  surrounded  by  all  the  splendor  of  an  Oriental  court.  To 
him  one  son  was  born,  upon  whom  a  father's  full  affection  was  poured 
out. 

As  the  marriage  of  Gautama  was  one  of  love,  and  the  home  life 
was  marked  by  peace  and  plenty,  these  years  might  well  have  been 
deemed  the  perfection  of  earthly  bliss.  But  the  charm  of  his  life 
did  not  prevent  Gautama  from  longing  for  knowledge  of  the  outer 
world,  which  he  finally  obtained.  On  one  occasion,  as  he  was  walking 
abroa.d,  he  passed  "  an  old  man  bowed  by  the  weight  of  years,  a  sick 
man  covered  with  sores,  a  putrefying  corpse,  and  a  venerable  mendi- 
cant monk."  He  at  once  became  so  impressed  with  the  illusiveness 
and  mortality  of  life,  and  the  vanity  and  sadness  of  existence,  that 
he  resolved  to  give  himself  to  a  search  for  the  causes  of  sorrow,  death, 
and  transmigration,  and  for  a  means  of  their  extinction.  At  twenty- 
nine  years  of  age  he  forsook  parents,  wife,  child,  friends  and  scenes 
of  his  boyhood,  and  resolutely  set  forth  on  a  search  for  truth.  This 
is  known  as  "  the  Great  Renunciation."  For  the  space  of  six  years 
he  sought  peace  through  a  life  of  extreme  asceticism.  But  one  day, 
after  having  fallen  in  a  faint  through  the  weakness  resulting  from 
trying  to  live  on  one  grain  of  wheat  per  day,  he  concluded  that  there 
was  no  virtue  in  asceticism  and  abandoned  it.  Shortly  thereafter, 
as  he  one  day  sat  under  a  Nigrodha,  since  known  as  a  Bo  tree,  the 
"  truth  "  began  to  dawn  upon  him,  and  at  the  end  of  seven  days  he 
became  a  "  Sammasambuddha,"  or  "  wholly  enlightened  one,"  and 
had  reached  Nirvana  (see  Glossary).  From  this  time  on,  for  about 
forty-five  years,  Gautama,  the  Buddha,  went  about  teaching  the 
"  truth  "  which  was  revealed  to  him  as  he  sat  under  the  Bo  tree  (see 
Note  4). 

Note   3.     Relation   of   Buddhism   to   Brahmanism   and   Hinduism. 

Brahmanism,  as  we  have  already  noticed  (Lesson  2,  Note  2),  produced 
Hinduism.  Before  this  development  had  gone  very  far,  however. 
Buddhism,  founded  by  Gautama,  appeared  as  a  protest  against 
Brahmanism.  Gautama  took  issue  with  Brahmanism  at  a  time 
when  to  do  so  was  not  fraught  with  the  danger  that  later  would  have 
accompanied  such  "  heresy."  In  Gautama's  day  the  Brahman 
priesthood  was  contending  for  supremacy.  In  large  measure  this 
had  been  secured,  but  in  the  kingdom  of  Kosala,  where  Gautama 
lived,  a  strong  spirit  of  independence  existed  and  it  was  this  element 


22  The  Conquering  Christ  ^'"imde 

of  liberty  and  freedom  in  the  life  of  the  people  of  Kosala  that  per- 
mitted Gautama  to-  take  exception  to  various  teachings  of  the  Brah- 
mans.  Furthermore,  much  religious  teaching  that  differed  from  that 
of  the  Brahmans  was  popular,  and  a  class  of  religious  peripatetics  found 
ready  welcome  in  all  of  the  villages  through  which  their  wanderings 
carried  them.  While  much  of  the  religious  teaching  thus  dissemi- 
nated was  not  intentionally  hostile  to  Brahmanism,  it  took  issue  with 
it  at  several  points.  So  true  is  this  that  some  writers  claim,  and 
probably  with  correctness,  that  Gautama  lived  and  died  orthodox  in 
the  Brahman  faith.  We  know  that  Gautama  regarded  himself  as 
true  to  Brahmanism  to  the  last. 

The  points  at  which  Gautama  took  issue  with  the  Brahmanism  of 
his  day  included  caste,  treatment  of  women,  supremacy  of  the  Brah- 
man, bloody  sacrifices,  transmigration,  deity,  and  ultimate  state  of 
existence.  Caste  was  unrecognized  by  him,  and  the  killing  of  any 
living  creature  was  absolutely  forbidden.  More  regard  for  women 
is  expressed  by  Buddhism  than  by  any  other  Oriental  religion.  Gau- 
tama manifested  something  of  true  spiritual  insight  in  his  attitude 
toward  the  Brahman  priesthood.  "  I  do  not  call  a  man  a  Brahmana," 
he  said,  "  because  of  his  origin  or  of  his  mother.  He  is  indeed  ar- 
rogant, and  he  is  wealthy;  but  the  poor,  who  is  free  from  all  attach- 
ments, him  I  call  indeed  a  Brahmana."  Indeed  the  whole  attitude 
of  Gautama  toward  Brahmanism  was  much  like  that  of  Jesus  toward 
Judaism,  and  Buddhism  is  related  to  Brahmanism  much  as  Christianity 
is  to  Judaism. 

Note  4.  Doctrine  of  Buddhism.  The  principle  which  Gautama 
formulated  and  presented  as  a  fundamental  and  universal  truth  was 
that  all  sorrow  and  pain  and  mi.sery  is  due  to  desire;  eliminate  desire 
from  life,  and  peace  is  attained,  enlightenment  secured,  the  Nirvana 
reached.  This  negative  principle  explains  the  doctrinal  development 
of  Buddhism  into  a  religion  of  practically  universal  negation.  The 
outstanding  features  of  Buddhism  may  be  stated  briefly  as  below. 
It  should  be  noted,  however,  that  these  features  are  often  so  vague 
and  contradictory  as  to  make  a  consistent  statement  of  them  well- 
nigh  impossible. 

(/)  God.  Buddha  denied  the  existence  of  a  supreme  deity — at 
least  he  makes  no  recognition  of  one,  and  when  it  was  argued  that  the 
Great  Brahma  was  such,  Gautama  refuted  the  argument. 

{2)  The  human  soul.  Buddha  maintained  that  the  soul  is  but  the 
sum  of  five  elementary  i>rincii)les,  viz.,  form,  sensation,  perception, 
tendencies,    and    thought.      When    these    principles    combine    there 


Lesson 
Four 


The  Teaching  of  Buddha 


23 


exists  a  soul,  much  as,  when  the  parts  of  a  chariot  are  combined, 
there  exists  a  chariot.  At  death  these  principles  are  scattered  and 
the  soul  ceases  to  exist. 

(S)  Prayer.  As  Buddhism  recognizes  no  God,  there  is  no  one  to 
whom  prayer  can  be  addressed.  Yet  Buddhism  is  provided  with 
prayer  formulas  ex- 
pressive of  the  wishes 
of  the  devotee.  Dr. 
J.  N.  Gushing,  for 
forty  years  a  mission- 
ary to  Burmah,  re- 
ports: "  Many  times 
I  have  asked  wor- 
shipers on  the  plat- 
form of  the  great 
Shwe  Dagon  Pagoda 
at  Rangoon  and  else- 
where, 'Are  you 
praying  to  Gautama 
or  to  the  Pagoda  ?  ' 
The  answer  has  al- 
ways been,  *  I  am 
praying  to  no  one.' 
'  For  what  are  you  praying,  then?  '  '  Nothing,'  is  the  inevitable 
reply.      '  I  hope  in  some  way,  I  know  not  how,  to  get  benefit,'  " 

(-^)  Illusion.  Buddhism  denies  the  reality  of  everything.  It  is 
the  religion  of  the  great  negation.  The  world,  life,  even  the  thinking 
self  is  pure  illusion,  and  the  assertion  "  I  am  "  expresses  the  most 
damning  illusion  of  all. 

(j)  Karma,  the  Buddhist  theory  of  trans jnigration.  Gautama  could 
not  entirely  rid  himself  of  the  Brahman  doctrine  of  transmigration. 
Hence  this  doctrine,  taken  over  from  Brahmanism,  reappears  in 
Buddhism  as  the  doctrine  of  Karma.  According  to  the  Hindu  theory 
of  transmigration,  the  soul,  throughout  countless  periods  of  time, 
passes  from  one  form  of  being  to  another  (Lesson  2,  Note  5).  But 
Buddhism,  in  denying  the  real  existence  of  the  soul,  denies  also  the 
possibility  of  soul  transmigration.  A  kind  of  transmigration  is 
ascribed,  however,  to  the  acts  and  choices  of  the  individual.  It  has 
been  described  as  the  transmigration  of  character.  .  If  ill-fortune 
comes  upon  a  Buddhist,  he  says,  "  Oh,  it's  my  Karma,"  by  which 
he  means  that  the  character  or  nature  of  his  life  has  been  determined 
by  the  character  or  nature  of  some  previous  life. 


Traffic  in  prayers  groes  on  constantly  at  the  Shwe  Dagon  Pagoda. 
The  man  kneeling  has  been  paid  two  cents  by  each  of  the  women,  and 
is  offering  prayers  to  their  credit.  The  cans  before  the  man  contain 
water,  which  will  be  poured  over  the  idol  when  the  prayers  are  ended. 


24:  The  Conquering  Christ  ^^^r? a 

(6)  Nirvana,  the  goal  of  existence.  The  grand  prize  which  Bud- 
dhism holds  out  to  its  followers  is  the  attainment  of  Nirvana,  i.  e.,  free- 
dom from  all  desire,  a  dreamless  sleep  unbroken  by  feeling,  knowledge 
or  thought.  Between  such  a  state  and  extinction  of  being  there  is 
no  practical  difference. 

"  So  Buddha  ... 

...  all  the  All  thou  hadst  for  needy  man 
Was  Nothini?  and  thy  Best  of  being  was 

But  not  to  be."  — Sydney  Lanier. 

Note  5.  Buddhism  as  It  Is.  The  beliefs  here  outlined  constitute 
only  a  part  of  the  whole  story  of  Buddhism.  These  beliefs  are  strangely 
intermixed  with  contradictory  rites  and  practices.  In  different 
countries  Buddhism  has  become  modified  under  the  pressure  of  sur- 
rounding religious  cults.  Multitudes  of  the  Buddhists,  especially  in 
China,  now  regard  their  prayers  as  addressed  to  one  of  the  numerous 
idol  gods,  and  the  future  state  is  looked  upon  as  a  heaven  for  the 
righteous  and  a  hell  for  the  wicked.  Superstition  and  priestcraft 
have  robbed  the  system  of  any  virtues  it  once  possessed.  Probably 
the  most  widely  prevalent  practice  of  the  Buddhist  to-day  is  "to 
prevent  demerit  from  arising,  get  rid  of  it  when  arisen,  produce 
merit,  increase  it."  The  whole  life  of  the  Buddhist  is  occupied  with 
this  attainment  of  merit  through  repeated  rounds  of  petty  rites  or, 
occasionally,  some  greater  act  such  as  building  a  pagoda.  Faith  in 
the  efficiency  of  merit  is  so  great  that  crime  and  sin  may  be  indulged 
in  freely  and  then  canceled  by  "  making  merit."  That  such  a  system 
cannot  imj^rove  the  social  and  moral  life  of  its  adherents  is  not  sur- 
prising. 

Note  6.  Buddhism  and  Christianity.  Buddhism  as  a  moral  and 
ethical  code  has  sometimes  been  favorably  compared  to  Christianity. 
Certainly  that  "  truth  "  of  Buddhism  known  as  the  Noble  Eightfold 
Path  is  worthy  of  practice  by  all  men.  This  path,  which  is  said  to 
lead  to  peace  of  mind,  to  the  higher  wisdom,  to  full  enlightenment, 
consists  of  right  views,  high  aims,  kindly  speech,  upright  conduct,  a 
harmless  occupation,  perseverance  in  well-doing,  intellectual  activity, 
and  profound  meditation.  Good  as  this  is,  and  it  is  the  best  Buddhism 
has  to  offer,  it  amounts  only  to  a  thoroughgoing  atheistic  code  of 
morals.  It  is  essentially  selfish  and  materialistic,  sounds  no  note  of 
the  solidarity  of  the  race,  the  brotherhood  of  man,  a  divine  Father- 
hood, or  a  spiritual  redemption.  The  only  motive  power  that  can 
ever  keep  a  religion  true  to  its  high  ideals,  the  power  of  an  abiding 
and  helpful  divine  personality,  it  wholly  lacks. 


Lessm  Xhe  Teaching  of  Buddha  25 

Four  ^     ' 

Perhaps  no  religion  offers  so  few  grounds  of  Christian  approach. 
Yet  the  conceptions  that  the  future  state  is  determined  here  in  this 
hfe,  that  the  most  desirable  state  is  one  of  endless  freedom  from 
pain  and  sorrow,  and  that  the  cultivation  of  moral  qualities  is  an  aid 
in  this  attainment,  are  all  conceptions  of  which  the  Christian  mis- 
sionary can  make  advantageous  use. 

ADDITIONAL  READING  REFERENCES. 

(j)  The  Life  of  Gautama.  Encyc.  Brit.,  art.  "  Buddhism."  (2) 
Buddhism  as  it  is.  Cochrane:  Among  the  Bunnans,  ch.  v.  (j)  The 
devout  Buddhist  in  Japan.  Religions  of  Mission  Fields,  pp.  151-155. 
(4)  The  ideal  Buddhist.  Baynes:  The  Way  of  the  Btiddha,  ch.  viii. 
(j)  The  ethics  of  Buddha.     Cushing:  Christ  and  Buddha,  pp.  66-83. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.   What  features  of  Hinduism  made  reform  movements  inevitable? 

2.  What  three  prominent  reforms  are  modifying  Hinduism  to-day? 

3.  What  is  the  attitude  of  each  of  these  toward  political  issues?  social 
reforms?  Christianity?  4.  What  seems  to  be  the  significance  of  these 
movements?     5.    What  religion  do  we  study  to-day? 

QUESTIONS  ON  THE  LESSON. 

1.  With  what  particular  points  of  Buddhism  does  the  lesson  deal? 
(Note  1.) 


2.   For  what  is  the  sixth  century  b.  c.  remarkable?     (Note  2.) 


3.   Sketch  the  life  of  Gautama. 


4.   What   relation   do   Hinduism   and    Buddhism   respectively  beai 
to  Brahmanism?     (Note  3.) 


5.   What  was  the  condition  of  Brahmanism  in  Gautama's  day; 


26  The  Conquering  Christ  ^^^^omde 

6.   Did  Gautama  intend  to  establish  a  new  religion? 


7.   At  what  points  did  he  take  issue  with  Brahmanism? 


S.   Upon  what  principle,   as  formulated    by    Gautama,    was    Bud- 
dhism based?     (Xote  4.) 


9.   What  is  the  Buddhist  doctrine  of  God  ?     of  the  human  soul 


10.    What  is  the  Buddhist  theory  of  prayer; 


1.    What  is  the  doctrine  of  illusion?     of  Karma?     of  Nirvana? 


12.   How    does    modern    Buddhism    differ    from    the    teachings    of 
Gautama?     (Note  5.) 


i:j.    What  is  meant  Vjy  "  merit  "? 


11.   Mention  some  worthy  elements  of  Buddhism.      (Note  G.) 


1 .').   Tn  what  features  is  Christianity  superior  to  Buddhism? 


^^T?t;e  A  Chinese  Philosopher  and  his  Work  27 

QUESTIONS  FOR  DISCUSSION. 

1.  At  what  points  would  you  criticise  Gautama's  modification  of 
Brahmanism?  2.  Is  it  a  good  philosophy  which  would  extinguish 
pain  and  sorrow  by  extinguishing  desire?  why?  3.  What  are  some 
of  the  self-contradictions  of  Buddhism?  4.  Which  would  you  rather 
be,  a  typical  Hindu  or  a  typical  Buddhist?  why?  5.  Which  would 
be  the  more  easily  won  to  Christianity  and  why — a  Buddhist  or  a 
Hindu? 

Mission  Gem.  "  Those  who  recognize  that  moral  and  spiritual 
forces  ultimately  rule  the  world  will  increasingly  feel  that  the  West 
owes  it  to  the  ancient  East  to  pay  back  a  part  of  its  age-long  debt  by 
helping  to  lay  deep  the  foundation  of  an  Oriental  Christian  civiliza- 
tion."— Arthur  H.  Smith. 

Personal  Thought.  The  truly  heroic  and  noble  spirit  in  which 
Gautama  turned  away  from  unlimited  self-gratification  to  the  service 
of  his  fellow  men  should  cause  to  blush  with  shame  many  who  profess 
the  name  of  Christ  but  who  know  nothing  of  the  practice  of  self- 
sacrifice.     Have  I  yet  learned  how  to  say, 

"  Go,  then,  earthly  fame  and  treasure; 
Come,  disaster,  scorn  and  pain ! 
In  Thy  service  pain  is  pleasure. 
With  Thy  favor  loss  is  gain"? 


Lesson  5.     A  CHINESE  PHILOSOPHER  AND  HIS  WORK. 

Lao  Tzu  and  Taoism. 

Scripture  Reading:  A  Hebrew  Philosopher  on  Wisdom.      Job  28:12-28. 

Note  1.  Object  of  the  Lesson.  To  sketch  the  origin  and  nature  of 
Taoism,  its  later  degeneration  and  present  corruption,  and  to  contrast 
the  present  system  with  the  teachings  and  practice  of  Christianity. 

THE  LESSON  UNFOLDED. 
Note  2.  Origin  and  Nature  of  Taoism.  Taoism  takes  its  name 
from  the  fact  that  its  founder,  Lao  Tzu,  taught  the  philosophy  of  Tao. 
Who  or  what  Tao  is,  it  is  difficult  to  say,  as  the  term  has  been  used  in 
so  many  senses  that  no  one  English  word  satisfactorily  interprets  it. 
The  word  nature,  however,  understanding  by  this  the  force  which  lies 
back  of  all  change  and  development,  comes  fairly  near  Lao  Tzu's  idea 
when  he  used  the  word  Tao.  Tao,  as  he  conceived  it,  was  a  vague, 
impersonal,  all-pervasive  force,  accomplishing  its  universal  mission, 
yet  itself  inactive.     "  Tao   is   eternally   inactive,    and   yet   it  leaves 


28  The  Conquering  Christ  ^%mde 

nothing  undone,"  said  Lao  Tzu.  In  another  aspect  Tao  is  regarded 
as  equivalent  to  virtue,  the  principle  of  morality. 

The  background  of  Taoism  is  to  be  found  in  the  folk-lore  of  the 
Chinese  nation  long  before  the  day  of  Lao  Tzu.  Belief  in  the  existence 
of  one  supreme  spiritual  being,  in  the  ancestral  spirit  world,  in  innu- 
merable superstitions,  and  that  the  government  and  order  of  the  ter- 
restrial empire  was  exactly  patterned  after  that  of  the  celestial  empire 
— this  was  the  earlier  belief  upon  which  Lao  Tzu  built  his  philosophy. 
He  did  not  intend  to  destroy  what  he  had  already  found;  he  endeavored 
to  understand  and  explain  it.  He  seems  to  have  added  nothing  to 
the  general  fund  of  exact  knowledge;  his  utterances,  instead  of  being 
scientific  statements,  read  like  selections  from  the  later  Hebrew  Wis- 
dom writers. 

The  founder  of  Taoism  was  probably  born  about  600  b.  c.  Little 
is  known  of  him,  though  tradition  affirms  that  at  one  time  he  met 
Confucius.  Neither  of  the  men  seems  to  have  understood  or  appre- 
ciated the  other.  From  one  of  his  writings  it  would  appear  that  Lao 
Tzu  lived  to  be  an  old  man  with  but  little  to  give  him  comfort  in  his 
advanced  age.  "  Other  men  have  plenty,"  said  he,  "  while  I  alone 
seem  to  have  lost  all.  Other  men  are  full  of  light,  I  alone  seem 
to  be  in  darkness.  Other  men  are  alert,  I  alone  am  listless.  I  am 
unsettled  as  the  ocean,  drifting  as  though  I  had  no  stopping  place." 
The  uncertainty  which  clings  about  the  facts  of  Lao  Tzu's  life  attaches 
also  to  his  alleged  writings.  Few  are  known  to  be  authentic,  many 
are  thought  to  have  been  written  after  his  day.  One  of  the  best  at- 
tested is  the  Tao  Teh  King,  a  little  book  less  than  twice  as  long  as  the 
Sermon  on  the  Mount.  Many  of  the  aphorisms  in  this  work  strike  a 
high  moral  note,  and  the  injunction,  "Requite  hatred  with  goodness," 
reveals  Lao  Tzu's  true  nobility  of  spirit. 

Taoism  in  its  early  form  was  an  attempt  to  understand  the  great 
Unseen,  and  to  apply  the  laws  of  nature  to  personal  conduct.  Lao 
Tzu  explained  every  natural  phenomenon  by  the  simple  assertion, 
"It  is  Tao."  Moreover,  inasmuch  as  Tao  ordered  the  processes  of 
nature  without  noticeable  exertion,  so  in  like  manner,  thought  Lao 
Tzu,  it  should  be  possible  for  man  to  accomplish  his  ends  without 
activity  or  exertion.  Hence,  "  Practise  inaction,  occupy  yourself 
with  doing  nothing,"  he  said.  "  Leave  all  things  to  take  their  natural 
course,  and  do  not  interfere."  This  conception  of  Tao  robbed  the 
native  Chinese  faith  of  its  earlier  idea  of  a  supreme  personal  ruler, 
and  inculcated  a  paralyzing  doctrine  of  inaction.  Its  lack  of  definite 
religious  content  provided,  as  it  were,  an  empty  temple  to  be  filled 
with  such  gods  as  popular  imagination  might  create. 


^^^¥L  ^  Chinese  Philosopher  and  his  Work  29 

Note  3.  The  Decay  and  Corruption  of  Taoism.  Lao  Tzu's  philos- 
ophy contained  nothing  that  could  satisfy  the  cravings  of  the  human 
heart.  It  had  nothing  to  worship,  no  recognition  of  sin,  no  place  for 
spiritual  exercises.  A  handful  of  scholars  who  professed  to  follow 
the  way  which  Lao  Tzu  had  pointed  out  finally  became  an  elect  class 
and  developed  into  the  Taoist  priesthood. 

The  advent  of  Buddhism  into  China  in  the  third  century  b.  c.  had 
a  profound  influence  on  Taoism.  At  first  the  conflict  between  the 
two  religions  was  sharp  and  severe,  leading  the  priests  of  both  systems, 
in  their  zeal  for  converts,  to  an  exchange  of  practices.  From  Bud- 
dhism the  Taoist  priests  learned  the  deceptions  of  priestcraft,  and  the 
ritual  of  worship;  they  copied  the  prayers  for  the  dead  and  established 
nunneries;  they  appropriated  the  Buddhist  hell  and  invented  a  trinit3^ 
Taoism  thus  copied  the  worst  features  of  Buddhism,  only  modifying 
them  to  the  extent  of  making  them  vastly  worse  than  before  their 
adoption.  It  therefore  manifests  many  points  of  likeness  to  Bud- 
dhism. It  has  multiplied  the  native  superstitions  of  the  people,  and 
has  distorted  every  worthy  element  which  the  system  originally  may 
have  possessed.     It  is  the  most  demoralizing  force  in  the  Empire. 

To-day  Taoism  and  Buddhism  have  settled  down  to  a  mutual  in- 
difference, being  in  many  respects  so  nearly  alike  that  only  an  expert 
can  distinguish  between  them.  The  most  obvious  distinction  between 
the  priests  is  the  yellow  robe  of  the  Buddhist  and  the  blue  robe  of  the 
Taoist.  Buddhism  has  no  connection  with  the  Chinese  government, 
but  Taoism  is  the  governmental  religion  of  the  Empire.  The  gods 
of  Taoism  are  for  the  most  part  state  gods,  and  are  actually  appointed 
by  the  emperor  in  connection  with  Pope  Chang,  for  the  supposed 
parallelism  between  the  Empire  of  Heaven  and  the  Empire  of  Earth 
(see  Note  2)  makes  it  necessary,  when  changes  occur  in  the  earthly 
seats  of  honor,  to  make  similar  changes  in  the  heavenly. 

Note  4.     The   Priesthood,    Idolatry    and    Superstition.     The   Taoist 
priesthood  consists  of  two  branches,  the  clerical  and  the  lay.     The 
clerical    priests  are  supposed   to   be   celibate,  but   it   is   a    notorious 
fact  that  the  pope  is  "  plentifully  married."     The  cleric  lives  on  the 
temple  endowments  and  on  fees  for  funeral  services  and  prayers  for 
the  dead.     He  professes  to  be  a  mediator  between  the  gods  and  men 
The  lay  priest  may  take  a  wife  or  not  at  will — most  of  them  are  mar- 
ried,  wear  the   clothes  of  an  ordinary   citizen  and  abide  at  home 
They  live  by  the  practice  of  sooth-saying,  and  ministering  to  the  in 
numerable  superstitions  of  the  masses.     If  a  man  desires  good  luck  or 
a  blessing  he  goes  to  the  lay  priest.      If  he  wants  his  neighbor  cursed 
he  can  hire  the  lay  priest  to  do  it.     The  lay  priest  is  an  impostor. 


30 


The  Conquering  Christ 


Senior 
Grade 


The  idolatry  of  Taoism  is  the  most  extensive  in  China.  Buddhism 
has  upwards  of  a  score  of  popular  deities,  but  Taoism  boasts  its  thous- 
ands. Every  official  of  the 
Chinese  Empire  is  duplicated 
in  the  spiritual  host.  Over  1600 
towns  and  cities  have  their  local 
gods.  Each  star  of  the  sky  has 
its  particular  god,  and  the  picture 
of  the  Three  Stars,  Happiness^ 
Office  and  Age,  is  worshiped  in 
upwards  of  100,000  homes.  The 
Taoist  system  of  idolatry  is  carried 
into  the  fairyland  region  of 
gnomes,  nymphs  and  genii. 
These  creatures  of  nook  and  dell 
are  supposed  to  be  subject  to 
control  through  mystic  formulas, 
charms,  and  incantations. 

The  superstitions  of  the  Taoist 
come  to  light  in  a  thousand  activi- 
ties of  the  daily  life.  There  is  no 
religion  which  harbors  more  vain 
fancies,  or  generates  and  nour- 
ishes more  senseless  superstitions. 
If  the  priests  are  running  short  of  supplies,  they  only  have  to  think  up 
some  dream,  sonie  apparition,  some  newly  revealed  injunction,  which 
they  impart  to  the  populace,  and  at  once  fresh  supplies  are  forth- 
coming. Demons  are  everywhere,  and  to  make  their  travel  difficult 
is  one  of  the  chief  concerns  of  the  people.  Hence  passageways  are 
invariably  crooked.  Open  doors  have  screens  placed  before  them 
necessitating  a  turn  to  the  right  or  to  the  left.  As  the  spirits  are 
supposed  by  preference  to  travel  only  in  straight  and  broad  paths, 
the  streets,  lanes,  and  halls  always  contain  angles  and  curves.  The 
houses  on  the  same  street  never  present  a  straight  front,  but  some 
of  the  houses  are  set  in  while  others  are  set  out.  This  is  done  to  make 
trouble  for  the  spirits. 

Note  5.  The  Taoist  Hell.  Taoism  may  be  said  to  possess  no 
heaven.  It  is  but  natural  that  a  religion  in  which  the  most  commonly 
recognized  spirits  are  demons,  and  in  which  the  public  worship  of  the 
devil  forms  one  of  the  greatest  religious  ceremonies  of  the  year,  should 
develop  an  abnormal  interest  in  hell  and  virtually  lose  sight  of  heaven. 


A  Taoist  Priest. 

The  rat  is  representative  of  the  god  of  wealth. 


^^^^Five  ^'^  Chinese  Philosopher  and  his  Work  31 

Descriptions  of  this  Taoist  region  outrank  any  other  descriptions  of 
hell  the  world  has  ever  heard.  The  tortures  inflicted  upon  the  un- 
fortunates are  for  the  most  part  too  horrible  to  be  mentioned.  Ex- 
tracting the  nails  with  pincers,  scratching  the  heart  or  the  liver, 
chopping  the  body  into  mincemeat  suggest  a  few  of  the  more  lenient 
penalties. 

Note  6.  Contrast  between  Taoism  and  Christianity.  It  would 
scarcely  seem  necessary  after  what  has  been  said  to  contrast  Taoism 
with  Christianity.  Taoism  is  wholly  evil.  Its  priesthood,  mostly 
wretched  opium  smokers,  is  corrupt  to  the  core.  Their  chief  occupa- 
tion is  misleading  and  deluding  their  fellow  men.  To-day  Taoism 
contains  little  else  than  demonology,  witchcraft,  superstition,  spirit- 
worship,  and  an  extensive  use  of  charms,  mystic  incantations,  and 
cursings.  It  has  thoroughly  debased  society  and  well-nigh  obliterated 
the  divine  image  in  the  soul  of  man.  Arm  in  arm.  Buddhism  and 
Taoism  stand  astride  China's  road  to  progress.  The  Gospel,  with  its 
message  of  a  personal  Saviour,  with  a  heaven  of  eternal  happiness, 
with  release  from  the  fearful  bondage  of  sin  here  and  now,  with  its 
glowing  testimony  to  the  divine  Fatherhood  and  God's  personal  care 
for  His  creatures — this  is  the  only  healing  remedy  that  can  be  effect- 
ually applied  to  the  gnawing  cancer  of  Taoism. 

ADDITIONAL  READING  REFERENCES. 

(z)  The  Taoist  pope.  Religions  of  Mission  Fields,  pp.  176-178. 
{2)  Superstition  in  Taoism.  Soothill :  Typical  Mission  in  China, 
pp.  262-270.  (j)  Taoism  and  Buddhism.  Giles:  Religions  of  An- 
cient China,  pp.  63-65.  {4)  Purgatory  and  hell  of  Taoism.  Legge : 
The  Religions  of  China,  pp.  189-196,  and  Giles:  Strange  Stories  from 
a  Chinese  Studio,  vol.  ii,  Appendix,  A.  (5)  Specimens  of  Taoist 
literature.     Giles  :    The  Sayings  of  Lao  Tzu. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  relation  of  Buddhism  to  Hinduism?  2.  At  what 
points  does  Buddhism  differ  radically  from  Hinduism?  3.  At  what 
points  is  Buddhism  like  Hinduism?  4.  What  are  the  fundamental 
weaknesses  of  Buddhism?  5.  Contrast  Buddhism  with  Christianity. 
6.   State  the  subject  of  to-day's  lesson.      Its  object. 

QUESTIONS  ON  THE  LESSON. 

1.   How  did  the  term  "  Taoism  "  arise?     (Note  2.) 


32  The  Conquering  Christ  '^^^Grade 

2.   What  is  meant  by  "  Tao  "? 


3.   Upon  what  foundation  does  Taoism  rest? 


4.   Tell  what  you  can  of  the  founder  of  Taoism. 


,").   What  was  the  twofold  aim  of  original  Taoism? 


().   How  has  Taoism  been  corrupted  by  Buddhism?     (Note  3.) 


What  is  the  relation  of  Taoism  to  the  government? 


8.  Characterize  the  Taoist  priesthood  of  to-day.     (Note  4.) 


9.   Describe  the  idolatry  of  Taoism. 


10.   What  place  does  superstition  hold  in  Taoism?     Illustrate. 


11.   What    is    the    Taoist's    general    conception    of    the    hereafter? 
(.Vote  h.) 


^^^^'^l^  Confucius  and  his  Followers 


12.   State  some  defects  of  Taoism.      (Note  6.) 


13.   In  what  respects  would  Christianity  prove  an  effective  remedy 
for  the  evils  of  Taoism  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Where  was  the  insufficiency  of  Lao  Tzu's  teaching?  2.  What 
does  the  historical  development  of  Taoism  teach  with  regard  to  the 
native  religious  temper  of  the  Chinese?  3.  What  is  there  in  Chris- 
tianity which  gives  its  moral  code  an  efficiency  above  that  of  the  moral 
code  of  Lao  Tzu?  4.  What  is  there  about  Taoism  that  gives  it  its 
phenomenal  hold  upon  the  Chinese  heart?  5.  Would  you  regard  the 
Taoist  conception  of  hell  as  a  redeeming  feature  of  the  belief?  Why? 
6.  How  might  Christianity  be  effectively  presented  to  a  Taoist  ? 

Mission  Gem.  "  Is  not  the  prime  defect  their  ignorance  of  God, 
the  Creator,  the  Father,  Saviour?  How  can  men  who  know  not  God 
know  their  own  destiny,  and  how  to  be  saved  from  sin?  " — John  H. 
De  Forest. 

Personal  Thought.  In  Taoism  it  is  practically  impossible  to  dis- 
cover one  element  of  good.  Such  an  observation  naturally  leads  me 
to  consider  the  excellencies  of  my  own  faith.  Instead  of  feeding  my 
pride  on  such  a  consideration,  however,  might  I  not  pause  to  think 
of  how  untrue  I  am  to  the  faith  I  profess?  The  Taoist  professes  to 
believe  that  the  issues  of  his  life  are  in  the  hands  of  demons,  and  he 
acts  in  keeping  with  his  profession.  I  profess  to  believe  that  a  kind 
heavenly  Father  is  interested  in  my  welfare  and  that  I  can  trust  Him 
always.     Yet  how  often  my  fear  or  my  conduct  belies  my  profession  ! 


Lesson  6.     CONFUCIUS   AND   HIS   FOLLOWERS.     A 
Religion  of  Ethics. 

Scripture  Reading  :  The  Higher  Kinship.     1  Jo.  3  : 1-11. 
Note  1.     Object  of  the  Lesson.     To  sketch  the  life  and   teachings 
of  Confucius,  to  show  the  fruits  of  modern  Confucianism  in  the  life 
of  the  Chinese  people,  and  to  contrast  the  ethical  system  of  Confucius 
with  the  spiritual  teachings  of  Christ. 

THE  LESSON  UNFOLDED. 
Note  2.     The  Career  of  Confucius.     The  story  of  the  life  of  Con- 
fucius  is  tinged  with  pathos.      Born  in  the  year  551  B.C.,  into  a  fam- 
ily possessing  one  of  the  finest  lineages  in  all  China,  he  followed  Lao 


34  The  Conquering  Christ  ^%7(ide 

Tzu  by  a  few  decades  and  was  contemporary  with  Gautama.  When 
he  was  only  three  years  of  age  his  father  died  and  left  wife  and  children 
in  comparative  poverty.  During  his  early  boyhood,  Confucius, 
through  force  of  circumstances,  learned  many  of  the  arts  of  his  people. 
His  mind,  by  nature  quick,  readily  absorbed  all  knowledge  with  which 
it  was  brought  into  contact,  and  at  fifteen  years  of  age  he  seems  def- 
initely to  have  made  up  his  mind  to  spend  much  of  his  time  as  a  student 
and  teacher.  At  nineteen,  he  married  and  earned  a  livelihood  as 
caretaker  of  parks  and  herds.  In  this  humble  capacity  he  maintained 
a  characteristic  frame  of  mind,  saying  that  menial  service  was  wel- 
come to  him  in  his  poverty,  and  that  he  cared  less  for  money  than 
for  the  honor  of  discharging  his  duties  with  efficiency.  When  he  was 
twenty-two  he  began  his  career  as  a  teacher.  About  this  time  his 
mother  died  and  for  a  w^hile  Confucius  was  inconsolable.  More  than 
two  years  passed  before  he  resumed  his  customary  life,  and  the  lute, 
upon  which  he  had  once  delighted  to  play,  he  could  bring  himself 
only  with  the  greatest  difficulty  to  touch  once  more.  Henceforth  he 
seems  to  have  given  himself  entirely  to  teaching,  spending  much  of 
his  time  for  the  next  ten  or  twelve  years  wandering  about  and  gather- 
ing disciples  wherever  he  went.  When  he  was  fifty  years  of  age,  Con- 
fucius entered  government  employ  in  the  province  of  Lu,  and  soon 
gave  such  evidence  of  his  ability  as  a  statesman  that  he  was  made 
minister  of  crime.  It  is  said  that  almost  immediately  crime  ceased. 
His  principle  of  government  was  based  upon  what  he  termed*"  the 
rectification  of  names,"  by  which  he  meant  that  when  a  ruler  was 
ruler  and  a  subject  was  subject,  when  a  father  was  father  and  a  son 
was  son,  the  problem  of  authority  and  of  government  would  be  at  an 
end.  But  the  work  of  Confucius  as  a  public  official  was  of  short  dura- 
tion, owing  to  the  lawlessness  of  the  reigning  emperor,  and  once  again 
he  took  up  his  wanderings.  He  did  not  return  to  the  province  of  Lu 
till  he  was  sixty-nine  years  of  age.  By  that  time  his  wife  had  long 
since  been  dead,  and  his  son  died  the  following  year.  Only  four  years 
of  life  remained  to  him,  Ijut  ere  these  passed  his  two  favorite  disciples 
laid  aside  the  affairs  of  this  world.  The  heart  of  ancient  China's 
noblest  son  was  heavy  with  the  sadness  of  disappointed  hopes;  the 
messenger  of  sorrow  had  visited  him,  and  had  left  only  bitterness  be- 
hind. When  death  came  it  found  him  a  lonely,  disheartened  man. 
Without  a  prayer  and  with  no  anticipations  concerning  a  future  life, 
Confucius  entered  what  was  for  him  the  Great  Unknown.  Yet  there 
can  be  no  question  as  to  the  nobility  of  the  man.  In  an  age  of  great 
corruption  he  led  a  life  of  singular  sweetness  and  purity. 

Note  3.     The    Ethical    Principles    of    Confucius.     The    teachings    of 


■^<'««^J?^  Confucius  and  his  Followers  35 

Confucius  did  not  gain  popularity  by  reason  of  their  novelty,  for  in 
most  part  what  Confucius  had  to  say  had  already  been  said,  and  was, 
at  the  time,  generally  believed  in.  The  genius  of  Confucius  lay  in  his 
ability  to  re-state,  in  strikingly  epigrammatic  form,  numerous  popular 
truths,  while  his  easy  familiarity  with  the  literature  of  the  empire 
won  him  wide  repute.  His  ethical  teachings,  like  those  of  Lao  Tzu 
(Notes  2  and  3,  Lesson  5) ,  rest  on  the  ancient  conception  of  the  Chinese 
people  that  the  earth  (i.  e.,  the  Chinese  empire)  is  the  exact  counter- 
part of  heaven.  Hence  no  alterations  could  be  made  in  the  general 
scheme  of  government,  for  the  emperor  on  earth  was  the  counterpart 
of  the  emperor  in  heaven,  and  the  royal  court  of  earth  was  duplicate 
of  the  royal  court  in  heaven.  The  earthly  order  was,  therefore,  right 
and  fixed"  Confucius  conceived  of  this  order  as  involving  "  the  five 
relationships,"  viz.,  the  relationship  of  ruler  and  subject,  husband  and 
wife,  father  and  son,  elder  and  younger  brother,  friend  and  friend. 
The  first  four  of  these  relationships  should  be  marked,  on  the  part  of 
the  superior  person,  by  righteousness  and  benevolence;  and  on  the 
part  of  the  inferior  person,  by  righteousness  and  sincerity.  The  pur- 
suit of  virtue  should  constitute  the  bond  and  motive  of  friendship. 
With  these  principles  actuating  all  members  of  human  society  a  per- 
fect order  would  at  once  be  established.  This  teaching  of  Confucius 
was  pertinent  to  the  state  of  society  in  his  day,  when  lawlessness  and 
discontent  reigned.  The  alleviation  of  these  conditions  was  the  task 
to  which  he  gave  his  life.  A  profound  sympathy  with  men  constant- 
ly impelled  him.  Confucius  felt  that  he  had  sounded  the  depths 
of  wisdom,  and  that  if  rulers  would  but  adopt  his  principles  the  peo- 
ple would  be  reformed. 

Note  4.  Confucianism  as  a  Religion.  What  there  was  of  a  re- 
ligious nature  in  the  teachings  of  Confucius  grew  naturally  out  of 
his  ethical  system.  Indeed,  so  closely  are  these  teachings  allied  with 
ethics  and  so  little  do  they  partake  of  a  religious  nature  that  many 
writers  on  Confucianism  have  denied  that  it  could  properly  be  re- 
garded as  a  religion.  Perhaps  it  would  be  more  just  to  say  that 
while  Confucius  taught  a  system  of  ethics,  some  of  the  teachings, 
combined  with  the  reverential  homage  paid  to  the  spirit  of  the  de- 
parted sage  by  his  followers,  afford  sufficient  justification  to  those 
who  regard  Confucianism  as  a  religion.  As  a  matter  of  fact,  however, 
Confucius  did  not  even  pretend  to  be  a  religious  teacher. 

Before  Confucius'  time  the  religion  of  the  country  was  a  vague 
monotheism,  but,  by  virtue  of  the  mediatorial  office  of  the  emperor, 
the  common  people  had  no  religious  rites  to  perform  before  the  Su- 
preme  Ruler.     Ancestor  worship,    also,    had   long   been   established, 


36 


The  Conquering  Christ 


Senior 
Grade 


and  all  Confucius  did  in  regard  to  that  custom  was  to  codify  the  rules 
pertaining  to  the  rites  connected  therewith.  Three  features  of  Con- 
fucianism as  a  religion  are  its  teachings  concerning  the  importance 
of  worship,  the  nature  of  man,  and  the  place  of  law. 

(i)  The  importance  of  worship.  The  worship  of  Heaven  and  the 
worship  of  Earth  is  regarded  as  so  important  that  only  the  emperor 
can  perform  each  ceremony  once  a  year,  the  former  during  the  winter 
solstice  and  the  latter  during  the  summer  solstice.  The  worship  of 
Heaven  he  performs  in  the  Imperial  Temple  of  Heaven,  in  the  southern 
city  of  Peking.  "  There,  at  midnight,  after  three  nominal  days  of 
fasting  and  prayer,  he  ascends  the  majestic  three-tiered  circular  altar 
of  white  marble,  which  stands  under  the  azure  heavens  in  the  center  of 
its  immense  park.  Before  the  tablet  of  Shang  Ti  (Emperor  of  Heaven) 
he  bows  in  worship,  and  in  addition  to  oblations  of  silk,  grain,  jade, 
sheep,  pigs  and  other  small  animals,  he  offers  up  a  burnt  offering  of  a 
whole  bullock — entire  and  without  blemish."  The  ceremony  is  one 
of  unusual  solemnity,  and  is  performed  in  behalf  of  the  people.  As 
the  worship  of  the  emperor  in  heaven  is  carried  on  by  the  emperor 
on  earth,  so  the  worship  of  lesser  spirits  in  heaven  is  carried  on  by  the 
minor  officials  on  earth.     Finally,  all  the  host  of  heavenly  spirits,  the 

shades  of  the  de- 
parted, are  wor- 
shiped by  all  the 
host  of  men  on 
earth,  and  ances- 
tor worship  is  seen 
to  be  directly  re- 
lated to  the  em- 
peror's worship  of 
Heaven  and  de- 
pendent upon  the 
Chinese  parallelism 
of  thought  between 
heaven^  and  earth. 
There  is  but  one 
Temple  of  Heaven. 
Other  temples,  while  not  numerous,  are  erected  to  the  spirits  of 
famous  warriors,  rulers,  and  scholars.  Most  cities,  throughout  China, 
have  a  temple  to  Confucius,  and  Li  Hung  Chang  has  several  public 
memorial  halls  erected  in  places  where  he  held  office.  Be  it  said  to 
the  credit  of  the  Chinese  that  i)ricstcraft  has  never  been  native  to 
their  reHgious  temper.      It  was  introduced   into  China  by  Buddhism, 


Confucian  Temple  and  Worshiper. 


Lessm^  Cofifucius  and  his  Followers  87 

was  copied  by  Taoism,  but  to  this  day  has  not  found  its  way  into 
Confucianism. 

(2)  The  nature  of  man.  Confucius  held  that  man's  nature  is  good, 
and  if  allowed  to  express  itself  freely  will  lead  invariably  to  right 
conduct.  This  erroneous  conclusion,  like  that  concerning  the  nature 
of  worship,  was  deduced  by  analogy,  this  time  between  natural  law 
and  moral  law.  Just  as  truly  as  natural  law  works  out  an  orderliness 
in  the  physical  universe,  so  the  moral  law  within  man,  if  left  to  itself, 
will  work  out  a  moral  orderliness  in  the  social  and  civic  relations  of 
men.  It  is  in  this  connection  that  Confucius  laid  down  the  ethical 
law  of  the  five  relationships  mentioned  above. 

(j)  The  place  of  law.  While  Confucius  seems  to  have  been  able  to 
state  a  broad  principle  in  but  few  words,  he  has  burdened  his  entire 
system  with  a  multitude  of  detailed  laws  concerning  the  rites  and 
ceremonies  of  worship.  Like  the  scribes  and  Pharisees  of  Christ's 
day  he  buried  the  spirit  of  religion  beneath  the  accumulated  rubbish 
of  ritual  and  made  the  keeping  of  the  law  the  great'  moral  obligation 
of  life.  The  difference  between  Christ  and  Confucius  in  the  enuncia- 
tion of  the  Golden  Rule  lay  not  so  much  in  the  verbal  expression  of 
the  rule  as  in  the  fact  that  with  Confucius  the  rule  was  in  itself  the 
important  thing,  while  with  Christ  it  was  merely  incidental  to  a  vastly 
larger  program  of  love. 

Note  5.  The  Actual  Fruit  of  Confucianism.  The  saying  of  Con- 
fucius that  "  the  best  thing  to  do  with  the  spirits  is  to  appease  them 
and  keep  them  at  a  distance,"  added  to  his  disinclination  to  discuss 
religious  matters,  has  probably  operated  in  a  large  measure  to  lessen 
the  importance  of  religion  in  the  estimation  of  the  Chinese  people. 
On  the  analogy  between  heaven  and  earth  is  based  all  opposition  to 
advancement,  and  the  emphasis  placed  upon  ancestor  worship  creates 
the  feeling  that  all  that  is  best  lies  hidden  in  a  distant  past.  A  pet- 
rified civilization  is  the  child  of  Confucianism.  The  future  is  hopeless 
either  here  or  hereafter.  It  is  a  noteworthy  fact  that  suicide  is  more 
common  in  China  than  in  any  other  land.  In  short,  Confucianism 
lacks  moral  force,  and  such  right  conduct  as  its  adherents  may  ex- 
emplify arises  "  less  from  glad  conformity  to  inner  law,  than  from 
compulsion  of  outer  circumstances."  Confucianism  "  is  the  great 
historic  illustration  of  the  failure  of  a  human  ethical  code,  with  no 
acknowledged  sovereignty  back  of  it,  no  constraining  love  in  it,  in- 
terpreted and  applied  by  the  imperfect  wisdom  and  the  moral  weak- 
ness of  man." 

Note  6.  Confucianism  and  Christianity  Contrasted.  Confucianism 
separates  man  from  the  Eternal,  provides  its  adherents  with  no  per- 


38  The  Coftquermg  Christ  '^^G^ade 

manent  motives  to  pure  and  holy  living,  robs  the  future  of  all  its  glory 
of  unspoken  possibilities,  and  shrouds  the  present  in  gloom  and  dark- 
ness. In  sharp  contrast  to  these  features  of  Confucianism,  Christianity 
brings  the  Eternal  near  to  all  men,  inspires  its  adherents  with  perma- 
nent motives  to  righteousness  and  holiness,  fills  the  future  with  hope, 
and  so  reinterprets  the  meaning  of  the  present  as  to  make  life  supremely 
worth  the  living.  Only  Christianity  can  provide  China  with  a  full 
measure  of  that  spiritual  life  and  warmth  which  is  so  noticeably  lack- 
ing in  all  of  the  three  great  religious  systems  of  the  vast  empire. 

ADDITIONAL  READING  REFERENCES. 

(/)  Life  of  Confucius.  Clarke;  Ten  Great  Religions,  vol.  i,  pp.  44- 
52.  (2)  Confucianism  as  a  system  of  worship.  Religions  of  Mission 
Fields,  pp.  192-208.  (j)  Worship  in  the  Temple  of  Heaven.  Du- 
Bose:  The  Dragon,  Image,  and  Demon,  ch.  iv.  (^)  Confucianism's 
contribution  to  society.  Dennis:  Christian  Missions  and  Social 
Progress,  vol.  i,  pp.  385-387. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.   Who  was  Lao  Tzu?     2.   What  relation  does  he  bear  to  Taoism? 

3.  What   are    the    chief    characteristics    of   modern    Taoist    worship? 

4.  What  is  the  character  of  the  Taoist  priesthood?  5.  What  is  the 
relation  between  Buddhism  and  Taoism?  G.  State  the  subject  of 
the  present  lesson;  its  object, 

QUESTIONS  ON  THE  LESSON. 

1.   What  were  the  circumstances  of  Confucius'  early  life?     (Note  2.) 


To  what  work  did  he  devote  the  best  of  his  years? 


3.   What  was  his  career  in  olTicial  circles  ? 


4.   What  was  it  that  made  his  teaching  poynilar?     (.Vote  3.) 


^^^^g^^  Confucius  and  his  Followers  39 

5.    What  was  the  Chinese  conception  of  the  relation  of  heaven  and 
earth  ? 


6.   How  did  this  affect  Confucius'  teaching! 


7.   Name  the  "  five  relationships  "  and  state  Confucius'  conception 
of  their  bearing  upon  government  and  society. 


8.   What  was  Confucius'  attitude  toward  the  social  conditions   of 
his  day? 


9.   What  was  the  attitude  of  Confucius  toward  religion  ?     (Note  4.) 


10.   In  Confucianism,  what  place  does  worship  hold! 


11.  How   does   Confucianism  regard   the   nature   of   man?     of   the 
moral  law? 


12.   What  emphasis  does  it  place  upon  "  works  of  righteousness  "? 


13.  Mention  some  of  the  fruits  of  Confucianism.     (Note  5.) 


14.   What   are   some   of   the   contrasts   between   Confucianism   and 
Christianity?     (Note  6.) 


40  The  Conquering  Christ  ^^^orade 

QUESTIONS  FOR  DISCUSSION. 

1.  From  what  possible  corruptions  has  Confucianism  remained 
remarkably  free?  Why?  2.  How  has  ancestor  worship  worked  out 
for  good?  for  ill?  3.  What  points  of  contact  could  you  find  with  a 
Conf ucianist  ?  4.  Which  of  the  commandments  would  be  a  good  text 
for  a  sermon  to  Confucianists?  Why?  o.  Contrast  Hinduism  with 
Confucianism.  G.  Which  religion,  Confucianism  or  Taoism,  is  the 
more  spiritual?  which  the  more  practical?  which  the  more  satisfy- 
ing to  the  human  heart  ?     which  the  better  for  social  welfare  ? 

Mission  Gem.  "  I  admire  and  reverence  those  devoted  men  and 
women  [the  missionaries],  and  I  regard  them  as  taking  to  China  pre- 
cisely the  commodities  of  which  she  stands  most  in  need,  namely,  a 
spiritual  religion  and  a  morality  based  on  the  fear  of  God  and  the  love 
of  man." — Sir  Edwin  Arnold. 

Personal  Thought.  The  ethical  system  organized  by  Confucius 
was  fashioned  by  a  profound  understanding  of  human  nature.  But 
its  failure  to  make  adequate  provision  for  the  spiritual  needs  of  man 
rendered  the  system  impotent  as  an  agency  for  the  cultivation  of 
righteousness.  Yet  how  many  are  to-day  making  the  same  mistake 
of  supposing  ethics  to  possess  the  efficacy  of  religion  !  Am  I  endeavor- 
ing to  satisfy  myself  with  a  moral  code  in  lieu  of  a  religious  faith  ? 


Lesson    7.       SHINTOISM,    THE    NATIVE    RELIGION    OF 
JAPAN.     Its  Influence  in  the  Sunrise  Kingdom. 

Scripture  Reading:  The  Missionary  Enterprise  in  the  Model  Prayer.     Mt.  6  :5-15. 

Note  1.  Object  of  the  Lesson.  To  show  some  of  the  leading  char- 
acteristics of  Shinto  worship,  its  strength  and  its  weaknesses,  and 
the  moral  effect  produced  on  its  followers. 

THE  LESSON  UNFOLDED. 
Note  2.  The  Nature  and  Development  of  Shintoism.  Shintoism, 
or  Shinto,  which  means  "  the  way  of  the  gods,"  has  been  from  time 
immemorial  the  national  religion  of  the  Japanese,  and  has  never 
spread  beyond  the  confines  of  the  Island  Kingdom.  It  is  a  religion 
without  a  dogma  unless  we  regard  as  its  creed  the  general  injunction 
"  follow  your  own  natural  impulses,  and  obey  the  laws  of  the  state." 
Compare  this  with  Confucianism  [Lesson  6,  Note  4,  (2)].  The  sacred 
books  of  the  religion,  consisting  mainly  of  mythical  stories,  are  known 
to  date  from  the  eighth  century  of  the  present  era,  but  the  origin  of 
Shintoism  is  lost  in  a  distant  past.  There  is  now  little  doubt  that  in 
its  earliest  form  it  was  pure  nature-worship  (see  Glossary)  in  which 
the  sun  gofldess  Amaterasu  was  accorded  first  jjlace  among  the  di- 


Lesson  Shiiitotsm,  the  Native  Religion  of  Japan  41 

vinities.  Under  Chinese  influence,  the  Shintoists  adopted  ancestor 
worship,  and  the  Japanese  Mikado  ultimately  came  to  be  regarded 
as  directly  descended  from  Amaterasu.  The  Japanese  proudly  claim 
that  their  imperial  family  runs  back  in  an  unbroken  line  to  its  begin- 
ning more  than  2,500  years  ago.  Throughout  this  period  the  Mikado 
has  been  an  object  of  divine  worship,  too  sacred  for  ordinary  men  to 
behold.  The  fact  that  religion  and  the  state  are  so  closely  blended, 
has  quickened  patriotism  and  repeatedly  preserved  the  country  from 
revolution.  Until  recently  Shintoism  has  retained  a  strong  hold  upon 
the  Japanese,  but  to-day  it  is  the  most  decadent  of  all  the  great  re- 
ligions. 

Note  3.  Objects  of  Shinto  Worship.  Shintoism  is  still  primarily 
a  nature  religion,  and  in  its  belief  that  natural  objects  are  abodes  of 
deity  it  approaches  Taoism.  The  most  commonly  worshiped  object 
in  pure  Shintoism,  next  to  the  sun,  is  the  moon.  Then  one  earthly 
object  after  another — mountains,  hills,  streams,  lakes,  trees — until 
the  system  is  said  to  include  eight  million  gods,  i.  e.,  it  becomes  thor- 
oughly pantheistic.  Anything  within  the  whole  realm  of  physical 
creation  may  become  a  proper  object  of  worship.  In  the  ancestor 
worship  of  Shintoism  there  is  a  close  approximation  to  the  ancestor 
worship  of  Confucianism.  With  the  deification  of  the  Mikado  there 
arose  a  like  deification  of  the  spirits  of  sages,  heroes  and  ancestors. 
Through  hero  worship  the  people  have  learned  something  of  national 
history,  and  the  numerous  pictures  of  battle  scenes  and  heroic  deeds, 
invariably  found  at  the  hero  shrines,  have  helped  to  nourish  the  sense 
of  patriotism.  At  other  shrines  pictures  representing  the  nature 
deities  to  whom  the  shrine  is  erected  are  crudely  daubed  over  the  door 
or  lattice  work.  The  fox  shrine  is  very  common.  By  some  persons 
these  pictures  have  been  regarded  as  objects  of  Shinto  worship.  But, 
as  a  matter  of  fact,  though  Shintoism  has  fallen  into  much  corruption 
along  other  lines,  it  never  has  adopted  idolatry.  Of  the  ancient  sys- 
tem modern  Shintoism  preserves  little  beyond  a  superstitious  worship 
of  the  spirits  of  ancestors,  minor  nature  deities,  and  the  more  general 
worship  of  local  patron  deities. 

Note  4.  Shinto  Shrines  and  Ceremonies.  Shintoism  has  no  tem- 
ples. As  there  is  no  preaching  and  no  doctrine  to  be  taught,  there  is 
no  need  of  an  auditorium  or  assembly  hall.  The  grove  or  court  in 
which  the  shrine  is  usually  located  provides  ample  space  for  the  wor- 
shipers. The  shrine  is  a  simple,  houselike  structure,  usually  twelve  to 
eighteen  feet  in  length  and  width,  made  of  plain,  unpainted  wood,  and 
shingled  or  thatched  with  bark.     It  has  an  opening  in  the  front,  and  is 


42 


The  Conquering  Christ 


Senior 
Grade 


entered  only  by  the  priest.  The  altar  within  the  shrine,  which  may  be 
partially  seen  through  the  opening,  is  supposed  to  contain  three  sacred 
objects — a  sword,  a  crystal,  and  a  mirror.  Yet  it  is  said  that  only 
one  out  of  the  58,070  public  shrines  in  the  kingdom  possesses  all  three. 
Nothing  but  the  mirror  is  to  be  seen  by  the  worshiper,  and  even  this 
object  is  frequently  wanting  in  the  altar  equipment.  Its  purpose 
seems  originally  to  have  been  "  to  bring  the  worshiper  face  to  face  with 
himself,"  i.  e.,  to  aid  in  a  self-examination  and  thereby  induce  a  de- 
sire to  live  a  better  life.  The  worshipers  approach  the  shrine  individ- 
ually, ring  the  bell,  clap  the  hands  and  perform  acts  of  devotion. 
These  acts  include  obeisances,  prayers,  and  the  leaving  of  some  sac- 
rificial food-stuff  before  the  shrine. 

In  connection  with  the  shrine,  two  other  religious  structures  should 
be  mentioned,  viz.,  the  tori-i,  or  gateway  to  the  shrine,  and  the  shokon, 

a  memorial  monu- 
ment. The  tori-i  is 
usually  found  in  close 
proximity  to  the  place 
of  worship,  and  gen- 
erally before  an  ap- 
proach to  the  shrine 
or  erected  at  the  foot 
of  a  long  flight  of 
steps  leading  up  to 
the  sacred  precincts. 
While  not  regarded 
as  places  of  worship, 
they  are  looked  upon 
as  pieces  of  sacred 
architecture,  and  suc- 
cessfully to  toss  up  a 
stone  on  the  top  of  a  tori-i  is  an  assurance  of  good  luck.  The  shokon 
is  a  monument  erected  to  soldiers  who  have  died  in  battle,  the  spirits 
of  whom  are  supposed  to  gather  about  the  structure.  This  memorial 
is  sometimes  a  simple  stone  monolith,  sometimes  a  more  ornate  bronze 
or  granite  monument  in  connection  with  which  is  a  small  memorial 
shrine,  called  a  shokon-sha.  When  memorial  services  in  honor  of  the 
dead  are  held,  voluntary  offerings  of  fruits,  meats,  vegetables  and 
drink  are  placed  before  the  shrine,  and  Shinto  priests  intone  the  me- 
morial service,  while  the  attending  generals,  civil  officials,  relatives  of 
the  dead,  and  populace,  make  numerous  salutes  and  bows  in  token  of 
their  reverence  for  the  departed. 


A   lori-i,  ui    ieiuylc  Gaieway,  jdpan. 
In  itfl   siinplept  form  the  tori-i   consipts  of  two  nprifrhts.   npiially 
tree  trunks,  joined  hv  two  overhanging  crosspieces.    Theoriginal  form 
has  given  way  in  many  instances  to  artistic  etructures  which,  how- 
ever, preeene  tlie  primitive  outline. 


^^^Sei^en         Shintoisw.,  the  Native  Religion  of  Japan  43 

Note  5.  The  Influence  of  Progressive  Learning  upon  Shinto  Wor- 
ship. Advanced  learning  has  radically  changed  the  attitude  of  a 
large  proportion  of  the  Japanese  toward  Shintoism.  Thirty  years 
ago  the  worship  of  the  rising  sun  was  well-nigh  universal  throughout 
the  empire;  to-day  it  is  scarcely  practised  at  all,  this  change  being 
directly  traceable  to  the  spread  of  geographical  and  astronomical 
knowledge.  Were  an  official  to  be  asked  if  the  service  before  a  shokon- 
sha  were  religious,  he  would  reply,  "  Xo,  it  is  our  way  of  paying  re- 
spect to  our  dead,  much  as  you  hold  memorial  services  in  commemora- 
tion of  those  who  fell  in  your  civil  war."  When  a  missionary  asked  a 
high  Japanese  official  how  the  emperor  was  to  be  regarded,  the  prompt 
reply  was,  "  He  is  a  man,  not  a  god."  The  present  government  ap- 
propriations to  several  Shinto  shrines  are  for  the  preservation  of  these 
shrines  merely  as  historic  monuments.  The  conductors  of  the  great 
Ise  Shrine,  the  headquarters  of  Shintoism,  seeing  that  their  cult 
"  could  not  successfully  compete  with  real  religion,  have  converted 
it  into  a  purely  secular  organization,  whose  main  business  it  is  to 
nourish  the  spirit  of  reverent  patriotism." 

While  it  thus  appears  that  Shintoism  is  not  now  generally  regarded 
as  a  religion  by  the  educated  Japanese,  it  is  nevertheless  true  that 
among  the  uneducated  people,  and  in  the  interior  towns  and  villages, 
this  ancient  religion  has  by  no  means  lost  its  hold  upon  the  children 
of  Nippon.  The  great  majority  of  the  homes  of  the  common  people 
have  their  god  shelves  containing  the  tori-i  and  shrines  before  which 
ceremonies  of  worship  are  carried  on,  incense  is  burned  and  prayers 
are  offered.  The  object  of  the  worship  may  be  one  of  the  numerous 
nature  deities,  or  the  spirit  of  an  immediate  ancestor,  or  of  a  brother 
or  son  killed  on  the  field  of  battle. 

Note  6.  The  Evil  and  the  Good  of  Shintoism.  (/)  The  evil  of  Shintoism. 
The  evil  of  Shintoism  appears  in  the  vast  number  of  superstitions 
to  which  it  gives  rise.  There  are  gods  of  every  known  fortune  or  mis- 
fortune, of  weather,  of  health,  of  disease,  of  business,  and  of  personal 
character  and  ability.  The'  aid  of  these  is  constantly  sought,  and  the 
use  of  charms  is  extensively  practised.  The  merchant  prays  to  the 
god  of  wealth  for  a  fortune;  the  soldier  wears  a  charm  to  protect  him 
from  foreign  bullets. 

More  ominous,  however,  than  superstition,  is  the  immorality  in- 
cident to  the  old-time  worship  of  the  life-giving  gods.  Let  the  student 
of  Oriental  religions  remember  that  the  two  great  questions  of  the 
race  are  "  Whence?  "  and  "  Whither?  "  In  the  endeavor  of  the  an- 
cients to  answer  the  former,  the  life-giving  principle  became  associated 
with  the  religious  thought.      Even   the  Christian   conception  of  the 


44  The  Conquering  Christ  '^^(?m</^ 

sacredness  of  marriage  exhibits  a  survival  of  the  tendency  to  associ- 
ate the  mystery  of  life  with  the  religious  impulse.  While  undoubt- 
edly the  worship  of  the  life-giving  gods  was  originally  carried  on  by 
persons  whose  innocence  and  sincerity  were  beyond  question,  they 
nevertheless  gave  rise  to  so  dangerous  a  state  of  immorality  that  the 
government  sought  to  suppress  the  worship,  not  entirely  with  success. 
But  to-day  the  language  and  literature  of  Japan,  now  that  the  re- 
ligious element  has  been  removed  from  old  forms  and  objects  of  wor- 
ship, presents  much  that  is  disgusting  and  obscene.  Practices  once 
preserved  from  indecency  by  religious  considerations  have  now  de- 
generated into  national  vice. 

(2)  The  good  of  Shintoism.  Shintoism  in  its  pure  form,  though 
lacking  moral  and  doctrinal  codes,  is  not  burdened  with  priestcraft. 
Xor  in  all  its  complex  system  of  nature  worship,  pantheism  and  hero 
worship,  has  Shintoism  ever  fallen  into  the  general  practice  of  idol- 
atry. The  one  ethical  element  in  Shintoism  is  purity.  Of  the  three 
sacred  objects  (Note  4),  the  crystal  typifies  this  characteristic,  and 
the  one  outstanding  prayer  of  the  Shintoist  before  the  shrine  is, 
' '  Cleanse  me !  Cleanse  me !  ' '  The  only  sin  known  to  Shintoism  is 
uncleanness  or  impurity,  and  the  only  impurity  is  ceremonial  defile- 
ment. Though  so  narrow  a  conception  of  purity  has  brought  much 
evil,  yet  out  of  this  feature  of  Shintoism  has  grown  that  national 
trait  which  has  made  the  Japanese  people  proverbial  for  cleanliness 
and  neatness.  So  true  is  this,  and  so  powerful  has  been  the  influence 
for  cleanliness  that  Shintoism  was  purged  of  its  immodest  features 
by  Imperial  edict.  The  emperor  worship  of  Shintoism  has  given  rise 
to  a  spirit  of  most  loyal  patriotism,  of  unparalleled  bravery  on  the 
field  of  battle,  and  of  utmost  respect  for  government.  In  the  Russo- 
Japanese  war  men  gave  themselves  to  death  in  utter  abandon.  The 
worship  of  ancestors  has  preserved  the  institution  of  the  family  from 
disintegration,  while  at  the  same  tirrje  it  has  prepared  the  way  for  the 
Christian  doctrine  of  immortality. 

ADDITIONAL  READING  REFERENCES. 

(/)  Sacred  writings  of  Shintoism — the  Kojiki  and  the  Nihongi. 
Chamberlain :  Kojiki  (a  trans.).  Aston :  Nihongi  (a  trans.).  Knox  : 
Development  of  Religion  in  Japan,  Lect.  ii.  (2)  Shinto  worship  and 
ceremony.  Aston:  Shinto,  chs.  vi  and  vii.  (j)  Emphasis  on 
cleanliness.  Griffis:  Dux  Christus,  pp.  110-112.  The  Religions  of 
Japan,  pp.  84-80.  {4)  The  influence  of  Buddhism  upon  Shintoism. 
Bliss:   Encyc.  of  Missions,  art.  "  Shintoism," 


^'^%'eve7i         Shintoism,  the  Native  Religion  of  Japan  45 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Who  was  Confucius,  and  when  did  he  live?  2.  To  what  extent  did 
religious  considerations  enter  into  his  work?  3.  What  was  the  under- 
lying principle  of  the  Confucian  ethics?  4.  What  weaknesses  attach 
to  Confucianism?  what  creditable  features?  5.  What  is  the  subject 
of  the  present  study?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  meaning  of  the  word  "  Shinto  "?     (Note  2.) 


2.  Tell  what  you  can  of  early  Shintoism. 


3.   What  effect  did  the  commingling  of  religious  and  political  con- 
siderations have  upon  the  Japanese? 


4.  To  what  extent  do  we  find  nature- worship  in  Shintoism?     (Note 
3.) 


5.  How  do  hero  and  ancestor  worship  enter  into  Shintoism? 


6.   Describe  a  Shinto  shrine.      (Note  4.) 


'.   What  objects  are  supposed  to  rest  on  a  Shinto  altar? 


8.  How  does  a  vShintoist  worship? 


46  The  Conquering  Christ  ^^^G?d 

9.   What  is  a  tori-if     a  shokonf 


10.   State   what   influence   modern   learning   has   had   upon   Shinto 
worship.     (Note  5.) 


1 1 .   What  is  the  present  status  of  Shintoism! 


12.   What  evils  arise  out  of  Shintoism  ?      (Note  6.) 


13.   From  what  common  features  of  Oriental  religions  is  Shintoism 
free? 


14.    What  points  of  contact  with  Christianity  has  Shintoism? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  likenesses  and  differences  do  you  see  between  Shintoism 
and  Confucianism?  2.  To  what  extent  would  a  good  citizen  be  a 
Shintoist?  3.  To  what  extent  does  the  Mosaic  precept,  "Honor  thy 
father  and  thy  mother,"  aj:)proach  the  ancestor  worship  of  the  Jap- 
anese? 4.  If  you  were  in  Japan  would  you  hesitate  to  take  part  in 
the  memorial  services  to  soldiers?  Give  the  reason  for  your  answer. 
.5.  What  ennobling  elements  are  contained  in  sun  worship  and  hero 
worship?  6.  How  would  you  approach  a  Japanese  on  the  subject  of 
Christianity? 

Mission  Gem.  "  In  whatever  direction  we  look,  we  can  scarcely 
fail  to  find  evidences  of  the  direct  or  indirect  influence  of  Christianity 
upon  the  civilization  of  Xcw  Japan." — Prof.  E.  \V .  Clement. 

Personal  Thought.  The  Shintoism  of  Japan  has  been  pithily  sum- 
marized by  an  American  writer  as  "  living  so  that  our  forefathers 
shall  not  be  ashamed  of  us."  The  consciousness  of  parental  regard 
for  the  acts  of  children  may  become  a  strong  factor  in  the  develop- 
ment of  a  noble  life.  "  What  would  father  think?  "  "  What  would 
mother  say  if  .she  knew?  "  Ought  I  not  to  give  such  thoughts  more 
frequent  place  in  the  determination  of  my  conduct  ? 


^^^^Eight  ^^^^  Monotheism  of  Israel  47 

Lesson  8.     THE    MONOTHEISM  OF  ISRAEL.     A    Study  of 
Modern  Judaism. 

Scripture  Reading:  The  Zion  that  Shall  be.     Is.ch.  35. 

Note  1.  Object  of  the  Lesson.  To  sketch  in  brief  the  development, 
doctrinal  characteristics  and  trend  of  modern  Judaism,  and  to  contrast 
Judaism  with  Christianity. 

THE  LESSON  UNFOLDED. 

Note  2.  Development  of  Judaism.  The  rise  of  Christianity  did 
not  mark  the  end  of  Judaism;  but  the  overthrow  of  the  Jewish  state, 
the  destruction  of  the  Jerusalem  temple,  and  the  scattering  of  the 
Jews  in  the  first  century  of  our  era  necessitated  a  reorganization  of 
Judaism  and  a  recasting  of  many  of  its  religious  conceptions.  In 
place  of  the  temple,  the  synagogue  became  henceforth  the  center  of 
the  religious  life.  When  sacrifices  could  not  be  continued,  prayer 
took  its  place.  The  ground  of  pardon  and  atonement  was  shifted 
from  the  blood  of  bulls  to  personal  penitence,  as  the  prophets  had  for 
centuries  demanded. 

The  literary  activity  of  early  Christianity  finds  a  parallel  in  that  of 
the  new  Judaism  of  the  same  period.  For  centuries  the  Jews  had 
possessed  practically  two  bodies  "of  law,  the  Mosaic  legislation,  and 
the  Mishna  which  treated  of  the  minutiae  of  ritual.  The  Mishna, 
unlike  the  Mosaic  law,  had  never  been  committed  to  writing,  but  had 
been  handed  down  orally  from  generation  to  generation.  After  the 
destruction  of  Jerusalem  and  the  scattering  of  the  Jews  it  seemed  that 
the  time  had  come  for  putting  the  Mishna  into  written  form.  This 
task  was  completed  by  Rabbi  Judah  the  Holy  in  190  a.d.  Numerous 
Mishna  commentaries  (Gemara),  many  of  which  were  petty  and 
childish,  had  grown  up  during  the  course  of  centuries  and  were 
regarded  as  of  equal  or  even  of  greater  value  than  the  Scriptures 
themselves.  Therefore,  after  Rabbi  Judah  had  compiled  the  Mishna, 
other  scholars  gradually  collected  the  Gemara.  This  work  was  com- 
pleted in  Babylon  prior  to  the  6th  century,  and  Mishna  and  Gemara 
together  were  called  the  Talmud.  A  third  collection  of  Jewish  sacred 
literature,  regarded  as  scarcely  second  to  the  Mishna,  is  the  Bereitha, 
3,  miscellaneous  collection  of  religious  teachings,  symbols,  and  para- 
bles. In  the  16th  century  Joseph  Caro  compiled  the  Shulchan  Aruk 
(Table  Prepared),  a  collection  of  the  entire  traditional  law.  Under 
this  code  four-fifths  of  the  Jews  still  live.  Since  the  scattering  of  the 
Jews  and  the  dissolution  of  the  Sanhedrin,  Judaism  has  had  no  central 
authority.     Its  organization  is  strictly  congregational. 


48  The  Conquering  Christ  ^^%?ade 

Note  3.  Doctrinal  Features  of  Judaism.  From  the  days  of  Abra- 
ham till  the  present  the  covenant  idea  has  permeated  Judaism.  In 
this  covenant  Jehovah  is  recognized  as  Israel's  God,  and  Israel  as 
Jehovah's  chosen  people.  The  seal  of  the  covenant  is  the  rite  of 
circumcision.  While  neither  the  covenant  idea  nor  circumcision  can 
strictly  be  termed  a  doctrine,  they  are  both  thoroughly  characteristic 
marks  of  Judaism. 

The  principal  doctrines  of  Judaism  are:  (i)  The  unity  of  God. 
Among  idolatrous  nations  and  in  the  midst  of  trinitarian  neighbors, 
Israel  has  stood  as  an  unflinching  advocate  of  the  worship  of  Jehovah 
and  of  Jehovah  alone.  Jehovah  has  faithfully  been  recognized  as 
omnipotent,  omniscient,  unchanging,  the  one  God  and  Lord  over  all, 
"  merciful  and  gracious,  slow  to  anger,  and  abundant  in  lovingkind- 
ness  and  truth;  keeping  lovingkindness  for  thousands,  forgiving  iniq- 
uity and  transgression  and  sin  "  (Ex.  34:6,  7). 

(2)  Sin  and  atonement.  Judaism  regards^  sin  as  an  act  rather  than  as 
a  state  or  condition  of  life.  Hence  righteousness  also  is  an  act  rather 
than  a  condition.  It  follows  that  if  obedience  to  law  constitutes 
virtue  and  righteousness,  then  disobedience  constitutes  vice  and  sin. 
In  this  view  of  the  nature  of  sin  there  can  be  no  atonement  such  as 
Christian  theology  recognizes.  "  Atonement,"  to  quote  a  Jewish 
scholar,  "  is  reversion  to  obedience."  Sorrow  for  disobedience  to 
law  and  effort  to  live  in  conformity  to  law  is  the  only  atonement 
known  to  modern  Judaism. 

(j)  The  Jewish  conception  of  law.  There  have  always  been  re- 
ligious teachers  in  Israel  who  have  seen  clearly  that  the  spirit  was  of 
vastly  greater  moment  than  the  letter,  and  have  advocated  the  sac- 
rifice of  thanksgiving  rather  than  that  of  bulls  and  goats,  men  who 
voiced  the  inner  and  deeper  meaning  of  Judaism.  Yet,  in  spite  of 
this  spiritual  content,  Judaism  has  practiced  a  legalism,  an  adherence 
to  law  and  rite,  that  has  well-nigh  crushed  out  spontaneity  and  initia- 
tive in  the  religious  life  of  its  people. 

{4)  The  meaning  of  prayer.  To  the  Jew,  prayer  is  an  expression 
of  submission.  Christianity  asserts  the  objective  validity  of  prayer; 
Judaism  does  not.  Indeed,  it  is  even  said  that  the  man  who  prays 
and  expects  his  petition  to  move  God  to  a  favorable  answer  is  at  once 
both  arrogant  and  sinful.  The  ideal  form  of  Jewish  prayer  is  given 
in  the  Talmud:  "  Do  Thy  will  in  heaven  above,  and  grant  content- 
ment of  spirit  to  those  that  fear  Thee  below;  and  that  which  is  good 
in  Thine  eyes  do.      Blessed  art  Thou,  O  Lord,  who  hearest  prayer." 

(5)  Eternal  life.  The  Jew  looks  upon  death  as  merely  an  incident 
in  life,  and  believes  that  in  the  hereafter  the  soul  will  be  free  to  grow 


^^^^EigM  -^^^^  Monotheism  of  Israel  49 

and  expand  as  it  cannot  here.  The  tendency  within  Judaism  is  to 
regard  salvation  as  universal.  The  unrighteous  will  have  opportunity 
to  work  out  his  salvation,  while  the  righteous,  whose  aims  and  aspira- 
tions were  never  fully  realized,  will  realize  them  in  the  world  to  come. 
This  is  all  that  the  Jew  means  by  future  reward  and  punishment.  It 
should  be  added  that  the  Jew  conceives  of  a  future  life  as  purely 
spiritual.  While  the  conceptions  of  a  bodily  resurrection,  and  sub- 
sequent physical  torture  or  physical  pleasure,  have  at  times  found 
their  way  into  Jewish  theology,  they  have  been  generally  rejected  by 
the  best  Jewish  teachers. 

Note  4.  Orthodox  Judaism.  Modern  Judaism  is  divided  into  a 
number  of  sects,  but  in  general  it  may  be  said  that  it  embraces  two 
great  parties,  viz.,  the  Orthodox  and  the  Reformed.  These  parties 
differ  not  so  much  in  doctrine  as  in  practice;  nor  so  much  in  practice 
as  in  spirit  and  attitude  toward  the  progressive  ideals  of  modern 
society.  The  orthodox  Jews  conduct  their  services  largely  according 
to  ancient  usages,  though  many  of  the  rites  prescribed  in  the  law 
have  fallen  into  disuse.  Such  changes  as  have  found  their  way  into 
Orthodox  Judaism  have  been  admitted  under  the  compulsion  of  cir- 
cumstances; they  have  never  been  welcomed.  Extremely  orthodox 
Jews  aim  to  obey  Mosaic  and  Talmudic  precepts  as  far  as  social  and 
political  conditions  permit. 

Orthodox  Judaism  accepts  the  Old  Testament  as  authoritative 
and  inspired,  but  unfortunately  many  of  the  orthodox  Jews  know 
little  of  its  spiritual  import.  The  Messianic  hope,  if  entertained  at 
all,  is  commonly  regarded  as  referring  to  a  coming  general  era  of 
righteousness,  though  extreme  orthodoxy  still  holds  to  the  belief  in 
the  personal  Messiah.  The  orthodox  Jew  venerates  the  Talmud 
above  all  things.  He  holds  that  the  oral  law  contained  in  it  (see 
Note  2)  was  given  to  Moses  on  Sinai,  and,  being  explanatory  of  the 
written  law,  it  is  regarded  as  of  equal  permanence  and  even  superior 
authority.  No  human  teacher  or  tribunal  may  abrogate  or  modify 
the  least  of  its  precepts.  The  reaction  in  recent  times  against  this 
slavish  adherence  to  outgrown  belief  and  practices,  where  it  has  not 
led  to  a  complete  abandonment  of  religious  life,  has  resulted  in  the 
rise  of  a  Reformed  Judaism. 

Note  5.  Reformed  Judaism.  Early  in  the  last  century  it  began 
to  be  evident  to  many  of  the  Jews  resident  in  the  more  progressive 
centers  of  Germany  that  the  religion  in  which  they  had  been  reared 
was  out  of  joint  with  the  times  in  which  they  were  living.  The  rabbis 
were  wholly  lacking  in  sympathy  with  the  progressive  spirit  of  the 


50  The  Co7tquering  Christ  ^^omde 

age.  Against  this  situation  the  younger  generation  rebelled.  The 
laymen  took  the  matter  of  reform  largely  into  their  own  hands.  They 
urged  that  the  services  be  shortened,  that  they  be  conducted  chiefly 
in  the  language  of  the  country,  and  that  a  sermon  be  introduced  into 
the  weekly  synagogue  service.  The  liberal  element  in  Judaism  took 
an  open  stand  in  regard  to  the  Talmud  and  the  Old  Testament  in 
violent  contrast  to  that  of  the  conservatives.  The  issue  between  the 
two  parties  became  clearly  defined,  conservatives  holding  that  "  every 
minor  law  codified  in  the  Shulchan  Aruk  (Table  Prepared)  was  of  equal 
validity  with  any  religious  command  of  the  Bible."  To-day,  many 
of  the  reformed  Je\ys  no  longer  look  upon  even  the  Old  Testament  as 
divinely  inspired  writings,  but  as  the  personal  opinions  of  men,  to  be 
received  or  not  according  as  they  commend  themselves  to  the  indi- 
vidual judgment.  Reformed  Judaism  advocates  the  simple  ethical 
monotheism  of  the  ancjent  prophets. 

Perhaps  the  significance  of  the  liberal  movement  can  hardly  better 
be  illustrated  than  by  contrasting  reformed  and  orthodox  services. 
Prayers  are  made  in  the  vernacular,  not  in  the  Hebrew  as  formerly; 
congregational  hymns  and  singing  by  mixed  choirs  are  introduced, 
and  the  pipe  organ  or  other  instrumental  music  is  employed,  this  in 
sharp  contrast  to  the  orthodox  service,  where  no  instrumental  music 
is  permitted;  women  no  longer  occupy  a  separate  gallery,  but  are 
found  as  occupants,  with  the  men,  of  the  family  pews;  the  men  no 
longer  are  seen  worshiping  with  covered  heads,  but  with  their  hats 
removed.  Instead  of  the  "  bar-mitzvah  "  service  for  boys,  when 
they  were  brought  into  the  Jewish  church  as  "  sons  of  the  command- 
ment," there  are  now  confirmation  services  for  both  boys  and  girls; 
and  in  place  of  the  old  marriage  ceremony,  in  which  the  benediction 
ran,  "  Praised  be  Thou,  O  Lord  our  God,  who  hast  not  made  me  a 
woman,"  there  has  been  established  a  form  in  which  recognition  is 
given  to  the  equality  of  woman  with  man. 

Note  6.  The  Zionist  Movement.  Xo  movement  of  recent  years 
among  the  Jews  is  more  worthy  of  note  than  Zionism.  While  this 
movement  doubtless  gains  its  primary  significance  as  a  political  agita- 
tion, it  is  not  without  religious  meaning.  The  aim  of  the  movement 
is  to  purchase  back  the  soil  of  Palestine  until  it  shall  once  more  become 
the  national  possession  of  the  Jews.  Until  about  a  year  ago  Jewish 
purchase  of  Palestinian  lands  was  prohibited  under  the  Turkish  gov- 
ernment, but  now  the  ban  has  been  removed  and  already  the  greater 
part  of  Jerusalem  outside  the  walls  is  in  Jewish  hands.  Other  tracts 
of  land  have  been  purchased,  are  being  used  as  colonial  sites  for  re- 
turning   Jews,    and    are    worked    as    farm-lands.     In    Jerusalem    the 


^^Eiht  -^^^  Monotheism  of  Israel  51 

National  Museum  and  the  Bezalel  Art  School  both  stand  on  Jewish 
land.  It  is  expected  that  shortly  the  site  of  Jericho,  the  first  city  to 
fall  into  the  hands  of  ancient  Israel  upon  entering  Palestine,  will  once 
more  be  in  the  hands  of  Jews.  It  is  needless  to  say  that  the  Christian 
world  is  watching  the  movement  with  deep  interest. 

This  movement  is  advocated  by  both  Orthodox  and  Reformed 
Jews,  though  as  a  matter  of  fact  it  naturally  makes  its  strongest  ap- 
peal to  oppressed  Jews,  and  for  the  most  part  these  are  the  Orthodox. 
Reformed  Judaism,  being  not  racial,  nationalistic,  nor  material,  but 
universal  and  spiritual,  emphasizes  the  function  of  Judaism  as  a  re- 
ligion, rather  than  the  separateness  of  Jews  as  a  nation.  Now  while 
the  Zionist  believes  in  this  universalistic  end  of  the  reformed  Jew,  he 
believes  also  that  a  necessary  prerequisite  to  the  universal  extension 
of  his  faith  is  the  national  reorganization  of  Judaism  and  its  re-es- 
tablishment in  Palestine.  Many  reformed  Jews  express  their  sympa- 
thetic interest  in  the  movement  by  generous  contributions  to  the  work. 

Note  7.  Judaism  and  Christianity.  From  the  foregoing  descrip- 
tion it  is  apparent  that  Judaism  closely  approaches  Unitarianism. 
So  far  as  it  does  so,  it  is  open  to  trinitarian  criticism.  Furthermore, 
the  doctrines  of  prayer  and  of  the  future  life  are  not  in  keeping  with 
views  which  Christians  hold  to  be  more  in  accord  with  Scriptural 
representations.  But  the  real  question  between  Jew  and  Christian 
to-day  is  the  same  as  it  was  nineteen  centuries  ago.  If,  Christ's 
words  were  true,  and  His  own  representations  of  Himself  worthy  of 
credence,  then  the  Jew  is  wrong.  If  otherwise,  then  the  Christian  is 
wrong.  The  Christian  believes  in  the  self-revelation  of  Christ,  and 
by  spiritual  experience  has  found  assurance  for  his  faith  and  a  suf- 
ficiency for  his  life.  Orthodox  Judaism  is  proving  its  inadeqaucy, 
and  Reformed  Judaism  tends  more  and  more  to  resolve  itself  into  a 
philosophical  system  of  pure  ethical  Theism.  There  is  no  figure  in 
Judaism  comparable  to  the  personal  Redeemer  of  Christianity,  and 
no  central  source  of  spiritual  energy  like  the  Christ  of  Calvary.  Juda- 
ism is  condemned  not  so  much  by  what  it  has,  as  by  what  it  has  not. 
Because  the  Jew  is  always  responsive  to  his  environment,  Christianity 
will  commend  itself  to  him  most  readily  not  by  argument,  never  by 
persecution,  but  by  its  sympathy,  helpfulness,  kindness,  and  loyalty 
to  the  high  religious  ideals  which  it  professes. 

ADDITIONAL  READING  REFERENCES. 

(i)  Religious  life  among  the  lowly  of  Israel.  Zangwill :  Children 
of  the  Ghetto  (refer  to  chapter  headings  in  table  of  contents).  {2)  Se- 
lections from,  and  an  estimate  of,  the  Talmud.      Barclay  ;  1  he  Talmud. 


52  The  Conquering  Christ  ^^%^"ad 

(j)  History  and  aims  of  Zionism.  Max  Nordau :  Zionism.  (4)  Re- 
form movement  in  American  Judaism.  Philipson :  Reform  Move- 
ment in  Jitdaism,  ch.  xii. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  religions  have  we  thus  far  studied?  2.  Have  any  of  these 
rehgions  employed  the  Bible  as  sacred  literature?  3.  What  does  a 
Shintoist    worship?     4.  Mention    the    good    qualities    of    Shintoism. 

5.  At  what  points  does  it  compare  unfavorably  with  Christianity? 

6.  What  religion  do  we  study  to-day?     State  the  object  of  the  lesson. 

QUESTIONS  ON  THE  LESSON. 

1.  How  did  certain  historical  developments  early  in  the  first  century 
modify  Judaism?     (Note  2.) 


2.   What  are  the  sacred  books  of  modern  Judaism? 


3.   How  does  the  organization  of  the  Jewish  church  of  to-day  com- 
pare with  that  of  Jesus'  day? 


4.  Does  the  Jewish  doctrine  of  sin  and  atonement  commend  itself 
to  you?     Why?     (Note  3.) 


.5.   What  is  the  relation  of  law  to  Judaism? 


0.  Characterize  the  Jewish  concej^tion  oi  ])raycr.      Of  eternal  lift*. 


7.   State    the    chief    differences    between    Orthodox    and    Reformed 
Judaism.     (Note  4.) 


8.   What   is    the   orthodox    Jew's    relative    valuation    of    Bible   and 
Talmud? 


-^s«^n  The  Monotheism  of  Israel                             53 

Eight  ' 

9.   Sketch  the  origin   of   the   reform   movement   among  the   Jews. 
(Note  5.) 


10.   Describe  a  church  service  of  Reformed  Judaism. 


il.   What  is  the  significance  of  the  Zionist  movement?     (Note  6.) 


12.   State  the  issue  between  Judaism  and  Christianity.      (Note  7.) 


13.   What  arguments  can  you  advance  in  favor  of  the   Christian 
position  ? 


14.   Yet,  by  what  will  Christianity  most  commend  itself  to  the  Jew? 


QUESTIONS  FOR  DISCUSSION. 

1.  Does  Judaism  merit  sympathetic  consideration  by  Christianity? 
Why?  2.  What  features  of  progressive  civilization  are  in  conflict 
with  Orthodox  Judaism?  3.  Does  Reformed  Judaism  efTectually 
escape  the  difficulties  of  Orthodoxy?  State  the  reasons  for  your 
answer.  4.  In  what  respect,  if  any,  does  Judaism  appear  superior 
to  Christianit}^  ?  5.  What  is  your  estimate  of  the  future  of  Orthodox 
Judaism?     of  Reformed  Judaism? 

Mission  Gem.  "  Deep  underneath  the  rubbish  which  modern 
Judaism  has  heaped  upon  the  teaching  of  the  Old  Testament,  there 
is  in  very  many  Jewish  hearts  the  real,  deep  consciousness  of  spiritual 
need  and  helplessness." — Lotiis  Meyer, 

Personal  Thought.  The  Zionist  movement  has  been  regarded  as  a 
legitimate  result  of  anti-Semitic  persecutions  and  as  a  striking  com- 
mentary on  Christian  intolerance.  Practically  all  persecution  of  the 
Jew  may  be  laid  at  the  doors  of  Christian  communities.  Have  I 
personally  been  guilty  of  unchristian  thought  or  act  toward  this 
people?  My  Christ  was  one  of  them;  and,  for  His  own  name's  sake, 
shall  I  not  esteem  them  as  being  precious  in  His  sight  ? 


54  The  Conquering  Christ  ^^g^^h 

Lesson  9.     THE  PROPHET  OF  ALLAH.     Beliefs  and  Fruits 
of  Mohammedanism. 

Scripture  Reading:  The  Christian  Conception  of  Heaven.     Jo.  15:1-14. 
Note  1.     Object  of  the  Lesson.     To  set  forth  the  relation  of  Moham- 
medanism and  Christianity,  to  contrast  it  with  the  latter  faith,  and  to 
point  out  its  significant  development. 

THE  LESSON  UNFOLDED. 
Note  2.  The  Relation  of  Mohammedanism  to  Judaism  and  Christian- 
ity. Mohammedanism  acknowledges  the  authority  of  the  Jewish  Old 
Testament  and  the  Christian  New.  By  so  doing  it  at  once  becomes 
related  both  to  Judaism  and  to  Christianity.  This  relation,  moreover, 
is  both  historical  and  doctrinal.  Historically,  Mohammedanism  arose 
as  a  heretical  Christian  sect,  and  for  many  years  was  classed  as  such  by 
the  ecclesiastical  writers.  There  is  much  evidence  that  even  Moham- 
med himself  and  his  immediate  followers  regarded  the  Abyssinian 
Christians,  who  denied  the  Godhead  of  Christ,  as  co-religionists  with 
themselves.  Mohammed  even  acknowledged  the  unique  sinlessness 
and  deathlessness  of  Christ.  But  the  Christianity  acceptable  to 
Mohammed  was  a  Christianity  completely  molded  after  a  Jewish 
pattern.  Jesus  was  the  Messiah  of  the  Old  Testament,  but  He  was 
not  the  divine  Son;  He  was  a  prophet  but  He  was  not  a  Redeemer. 
Mohammedanism,  furthermore,  approaches  Judaism  more  closely  than 
it  approaches  Christianity,  in  its  emphasis  upon  the  unity  of  God,  upon 
the  idea  of  a  divinely  chosen  people,  and  upon  the  sanctity  of  a  religious 
center  leading  to  pilgrimages. 

Note  3.  Mohammed,  the  Prophet  of  Allah.  Mohammed  was  born  in 
the  year  570  a.d.  at  Mecca.  He  came  of  an  illustrious  family  and  was 
closely  related  to  the  reigning  line  within  the  tribe,  though  he  and  his 
immediate  family  were  poor  and  had  little  to  do  with  the  actual 
government.  Until  he  was  five  years  of  age  he  was  separated  from  his 
mother,  according  to  a  common  custom  among  the  Arabian  tribes,  and 
when  he  was  six  his  mother  died,  leaving  him  an  orphan.  He  was  pro- 
vided with  a  home  by  an  influential  uncle,  for  whom  in  the  later  years 
of  his  life  he  tended  sheep.  It  is  said  that  as  a  boy  he  was  of  a  dreamy 
turn  of  mind,  and  subject  to  epileptic  fits.  His  first  contact  with 
Christianity  was  experienced  when,  at  the  age  of  twelve,  he  accom- 
panied his  uncle  on  a  commercial  venture  to  Syria.  The  commercial 
life  appealed  to  him,  and  at  the  age  of  twenty-five  he  undertook  a  com- 
mission for  a  wealthy  widow,  who  was  so  pleased  with  the  outcome  of 
it  that,  though  more  than  twice  the  age  of  ^klohammed,  she  married  him. 


^«««JJ^^  The  Prophet  of  A  llah  55 

Mohammed's  distinctly  religious  career  opened  at  the  age  of  forty, 
when  he  began  to  give  himself  up  to  long  vigils  and  deep  meditation. 
In  the  course  of  these  he  finally  came  to  believe  himself  the  divinely 
appointed  religious  leader  of  his  people.  The  social  life^  of  Moham- 
med's day  among  his  own  people  was  very  low.  Idolatry  and  super- 
stition prevailed  throughout  Arabia.  He  perceived  the  superiority  of 
Judaism  and  Christianity  over  the  religion  of  his  countrymen,  and  on 
the  basis  of  these  he  built  his  own  doctrinal  structure.  There  can  be 
no  doubt  as  to  his  sincerity.  When  the  tribal  leaders  were  seeking  his 
life,  his  uncle  pleaded  with  him  to  renounce  his  cause.  But  Moham- 
med replied,  "  Though  they  should  set  the  sun  on  my  right  hand  and 
the  moon  on  my  left  to  persuade  me,  yet  while  God  commands  me  I 
will  not  renounce  my  purpose."  Nor  is  it  to  be  denied  that  in  giving 
to  his  people  a  new  faith  Mohammed  lifted  them,  in  some  respects,  to  a 
far  higher  plane  than  they  had  ever  known  before.  For  a  period  of 
twenty-two  years  with  untiring  zeal  he  gave  himself  to  the  spread  of 
his  religious  ideas;  during  the  first  ten  of  these  his  incessant  labors 
were  carried  on  amidst  bitter  persecution.  In  the  latter  part  of  this 
period  he  had  free  recourse  to  the  sword,  and  was  guilty  of  a  number 
of  violations  of  his  own  laws,  and  even  captained  a  group  of  bandits 
who  despoiled  Mecca  pilgrims.  Sincere  religiosity  on  the  one  hand 
and  culpable  lawlessness  on  the  other  hand  found  equal  exemplification 
in  his  character.  Yet  within  his  lifetime  he  exercised  a  profound 
influence  upon  the  religious  conceptions  of  a  wild  and  warlike  people. 
His  religion  consolidated  the  crude  and  mutually  hostile  tribes  of  the 
desert  into  the  Arabian  nation,  which  only  failed  to  preserve  its 
national  identity  when  the  powerful  religious  force  which  had  created 
it  drew  to  the  standard  of  the  crescent  alien  people  who  wrested  the 
scepter  of  power  from  the  Bedouin  tribes  and  scattered  them  once 
more  over  the  desert  sands.  At  the  age  of  sixty-two,  Mohammed  died 
at  Mecca,  and  the  room  in  which  he  breathed  his  last  is  now  included 
within  the  precincts  of  the  Great  Mosque. 

Note  4.  The  Scriptures  and  Tenets  of  Mohammedanism.  Besides 
the  Old  and  New  Testaments,  Mohammedanism  claims  a  third  col- 
lection of  religious  writings,  called  the  Koran,  and  accredited  with 
greater  authority  than  any  other  sacred  book.  The  Koran  is  a  series 
of  114  unrelated  chapters,  each  purporting  to  be  a  distinct  revelation 
given  by  God  to  Mohammed.  The  orthodox  view  of  the  Koran  is  that 
it  has  existed  from  eternity  in  a  heavenly  copy,  the  archetype  of  all 
earthly  copies,  and  that  therefore  every  word  of  the  book  is  inspired. 
Verbal  inspiration  is  the  only  kind  which  the  Mohammedans  recognize. 


56 


The  Gonquering  Christ 


Senior 
Grade 


The  fundamental  doctrine  of  Mohammedanism  consists  of  but  seven 
Arabic  words  which,  translated,  read :  "  There  is  no  God  but  Allah,  and 
Mohammed  is  His  prophet."  Five  times  a  day  this  formula  rings  out 
from  the  minarets  of  every  Mohammedan  mosque  throughout  the 
world.  "  It  is  a  battle  cry  and  a  cradle  song,  an  exclamation  of  delight, 
and  a  funeral  dirge."  Moslem  authorities  summarize  the  seven  tenets 
of  their  faith  in  the  following  creed :  "  I  believe  in  God,  in  the  Angels, 
in  the  Books,  in  the  Apostles,  in  the  Last  Day,  in  the  Decrees  of  Al- 
mighty God,  both  as  respects  good  and  evil,  and  in  the  Resurrection 
after  death."  With  regard  to  God,  chief  emphasis  is  laid  upon  His 
absolute  unity  and  omnipotence.  Angels,  created  out  of  light,  are 
very  numerous  and  possess  the  power  of  speech  and  reason.  They  are 
regarded  as  inferior  to  prophets.     The  books  referred  to  in  the  creed 

are  said  originally  to 
have  numbered  one 
hundred  and  four,  of 
which  only  four  re- 
main, viz.,  the  Pen- 
tateuch of  Moses,  the 
Psalms  of  David,  the 
Gospel  of  Christ,  and 
the  Koran  of  Moham- 
med. The  Moslem 
believes  that  the 
books  were  written 
by  one  hundred  and 
forty-four  thousand 
prophets  (apostles), 
of  whom  the  Koran 
makes  mention  of 
twenty-eight.  Six  of 
these  are  the  great 
prophets,  viz.,  Adam, 
Noah,  Abraham, 
Moses,  Jesus,  and  Mohammed.  The  Last  Day  and  the  Resurrection 
are  contemplated  by  the  Mohammedan  with  intense  delight,  for  they 
mark  the  entrance  of  every  true  Mohammedan  into  Paradise,  which  the 
Koran  pictures  as  a  voluptuous  pleasure  court,  abundantly  provided 
with  pillowed  couches,  banqueting  tables  the  wine  of  which  brings  no 
sorrow  with  it,  and  a  surfeit  of  beautiful  dark-eyed  maidens.  It  is 
merely  an  Oriental  harem  of  princely  proportions  and  magnificence. 
On  a  level  with  the  creed  of  Mohammedanism  are  the  five  practical 


Mosque  of  St.  Sophia,  Constantinople. 

TliiH  huiUlirif,',  nriKinally  a  Christian  clnirch,  is  one  of  tlif  finest  epec- 
imt'iiH  of  Byzantine  architfctiirc.  In  its  eonntruction  many  ancient 
teniplcB  were  ranwackcd  for  coKtly^  marblee  and  rare  pillarw.  It  was 
befjun  in  .'j.'i2,  cowt  over  five  inilliou  doUaiB,  aad  was  converted  into 
a  Mohammedan  Mosque  in  145.'!. 


'^^^^Nine  ^^^  Prophet  of  A  llah  57 

duties  imposed  upon  every  Moslem.  The  first  of  these  is  the  frequent 
repetition  of  the  fundamental  formula,  "  There  is  no  God  but  Allah, 
and  Mohammed  is  his  prophet."  By  this  means  the  Moslem  bears 
outstanding  testimony  to  his  faith.  The  second  is  the  reciting  of 
stated  prayers.  This  the  faithful  adherent  does  wherever  he  may  be 
or  in  whatever  occupation  engaged.  Fasting  is  rigorously  adhered  to 
at  appointed  times.  Almsgiving,  while  theoretically  without  regard 
to  the  faith  of  the  recipient,  is  practically  confined  to  fellow  Moham- 
medans. The  pilgrimage  to  Mecca,  the  last  of  the  five  practical 
duties,  must  be  performed  by  every  adult  Mohammedan  at  least  once 
during  his  lifetime.  He  may,  however,  provide  a  substitute  and 
himself  receive  the  benefit  of  the  pilgrimage.  Poor  Mohammedans 
who  cannot  go  contribute  to  a  common  fund  and  send  one  of  their  num- 
ber as  a  representative,  all  sharing  in  the  merit  thus  derived. 

Note  5.     The  Growth,  Importance  and  Aggressiveness  of  this  Faith. 

Though  the  earlier  years  of  Mohammed's  propaganda  were  not  attended 
with  remarkable  success,  the  latter  years  witnessed  a  marvelous 
spread  of  the  new  faith.  In  the  year  628,  about  eighteen  years  after  he 
began  his  religious  career,  he  was  able  to  gather  beneath  his  standard 
but  1500  immediate  adherents.  Two  years  later  he  was  at  the  head 
of  a  body  of  10,000  men  who  entered  Mecca  in  triumph,  while  in  the 
year  632  over  40,000  followers  accompanied  him  on  his  farewell  pil- 
grimage to  the  holy  city.  From  that  time  forward  the  Arabian  flame 
of  religious  zeal  was  fanned  till  it  assumed  the  proportions  of  a  forest 
fire,  and  swept  every  vestige  of  the  old  faith  of  the  desert  before  it. 
Breaking  beyond  the  bounds  of  Arabia  it  extended  its  sway  northward 
through  Palestine,  Syria,  and  Persia,  and  westward  through  Egypt  and 
northern  Africa,  and  from  Africa,  as  if  by  magic,  it  leaped  across  the 
Mediterranean  and  found  welcome  soil  in  Spain.  To-day  its  heavy 
hand  lies  upon  the  majority  of  the  nations  of  the  world.  Its  adherents 
number  in  India,  over  sixty  millions;  Africa,  fifty  millions;  China, 
thirty  millions;  Malay  archipelago,  twenty-nine  millions,  and  Russia, 
thirteen  millions.  Its  followers  number  in  all  more  than  two  hundred 
millions. 

The  importance  of  Mohammedanism  as  a  world  movement  of  to-day 
cannot  be  overestimated.  Its  conception  of  the  Mohammedan  ad- 
herents as  God's  chosen  people,  of  the  state  as  merely  a  department  of 
the  religion,  and  of  its  mission  as  the  winning  of  the  world — these  ideas 
are  becoming  potent  motive  forces  in  the  lives  of  .thousands  of  Moham- 
medans. Sectarian  lines  are  being  wiped  out  in  a  pan-Islam  move- 
ment, the  ultimate  force  of  which  cannot  be  foretold.     Mohammedan- 


58  The  Conquering  Christ  '^^"^^ 


Grade 


ism's  tremendous  organization  is  engaged  in  a  widespread  missionary 
endeavor.  Carlyle's  lecture  on  Mohammedanism  is  printed  and  cir- 
culated as  a  Mohammedan  tract.  These  facts  are  interpreted  by  many 
students  of  the  movement  as  an  evidence  of  crisis.  It  is  Mohamme- 
danism's last  attempt  to  gain  and  hold  the  world.  It  is  an  effort  to  off- 
set the  devastations  which  the  spread  of  modern  learning  is  making  in 
its  ranks.  Advancement  and  progress  are  incompatible  with  belief  in 
the  Koran.  If  one  comes  the  other  must  go.  The  genius  of  Moham- 
medanism is  against  the  spirit  of  democracy,  a  fact  which,  regarded  in 
the  light  of  the  political  reforms  now  in  progress  in  Turkey  and  Persia, 
means  that  the  future  of  Mohammedanism  will  largely  depend  upon  its 
attitude  toward  those  reforms. 

Note  6.  Mohammedanism  and  Christianity.  In  several  respects 
Mohammedanism  and  Christianity  profess  a  common  faith.  Both  are 
intensely  hostle  to  idolatry,  both  make  much  of  prayer,  both  carry  on  a 
wide  missionary  propaganda.  Mohammedanism  is  the  greatest  tem- 
perance organization  of  the  world.  The  Koran  absolutely  prohibits 
the  slightest  indulgence  in  alcoholic  liquors.  Public  confession  of  the 
faith  by  a  Mohammedan  is  in  pleasing  contrast  to  the  half-hearted 
admissions  made  by  many  Christians.  On  the  other  hand,  Moham- 
medanism's denial  of  the  incarnation  excludes  any  idea  of  atonement, 
while  all  sense  of  God's  fatherly  love  is  obliterated  in  the  over-emphasis 
upon  His  sovereign  will.  This  has  developed  a  doctrine  of  predestina- 
tion which  is  paralyzing  to  human  effort.  Mohammed's  injunctions 
concerning  marriage  have  degraded  woman,  while  Christianity  has 
ever  sought  her  elevation.  The  contest  for  universal  supremacy  is 
being  waged  between  Christianity  and  Mohammedanism  as  between  no 
other  religions.  The  conflict  may  be  long,  but  the  end  is  certain.  The 
insufficiencies  of  the  Moslem  faith  are  enough  to  condemn  the  religio)i 
in  toto  among  enlightened  people,  and  the  revolutionary  nature  of 
modern  learning  will  surely  open  the  doors  for  the  entrance  of  Chris- 
tianity. When  to  these  considerations,  however,  we  add  that  of  the 
close  approach  which  Mohammedanism  makes  at  several  points  to 
Christianity,  notably  in  the  Koran's  admission  regarding  the  gospels 
and  the  person  of  Christ,  it  is  impossible  to  doubt  that  the  triumph 
must  ultimately  come  to  Him  who,  by  a  great  price,  has  purchased  a 
world-redemption . 

ADDITIONAL  READING  REFERENCES. 

(7)  Mohammed  and  his  religion.  Muir:  Mahomet  and  Islam.  (2) 
Borrowed  elements  of  Mohammedanism.  Zwemer :  Islam,  chart  op- 
posite p.  86.     fj)  The  Kaaba  and  its  black  stone.     Ibid,  pp.  Ill,  112. 


^''Tine  ^^^^  Prophet  of  Allah  59 

{4)  Wrongs  of  Mohammedan  womanhood.  Sommer  (editor) :  Our 
Moslem  Sisters.  (5)  Mohammedan  fields  of  to-day.  Several  articles 
and  editorials  in  Missionary  Review  of  the  World,  October,  1909. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  are  the  chief  divisions  within  modern  Judaism?  2.  What 
doctrines  do  all  Jews  accept?  3.  Mention  some  of  the  chief  weaknesses 
of  Orthodox  Judaism;  of  Reformed  Judaism.  4.  What  needs  of 
modern  Judaism  are  met  and  overcome  in  Christianity?  5.  What 
religion  do  we  study  to-day? 


QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  object  of  the  lesson?     (Note  1.) 


2.  What  is  the  relation  of  Mohammedanism  to  Judaism?     (Note  2.) 


.S.   At  what  points  is  Mohammedanism  related  to  Christianity] 


4.  Tell  what  you  can  of  Mohammed's  youth.     (Note  3.) 


5.   Sketch  the  religious  career  of  Mohammed. 


6.   What    books    constitute    the    Scriptures    of    Mohammedanism? 
(Note  4.) 


7.    How  was  the  Koran  text  thought  to  be  T)reservc(l? 


60  The  Conquering  Christ  ^%mde 

8.   What  is  the  fundamental  declaration  of  the  Mohammedan  faith? 


9.  State  and  explain  the  seven  tenets  of  Mohammedanism. 


10.   What  are  the  five  practical  duties  of  every  Mohammedan? 


11.   What  can  you  say,  in  detail,  of  the  early  expansion  of  Moham- 
medanism?    What,  of  its  present  status?     (Note  5.) 


12.  In  what  respects  would  you  commend  Mohammedanism?      For 
what  features  would  you  condemn  it?     (Notes  5,  6.) 


QUESTIONS  FOR  DISCUSSION. 

1.  Would  you  regard  Mohammedanism  as  a  heretical  Christian  sect? 
Why?  2.  Was  Mohammed  primarily  a  statesman,  an  enthusiast,  a 
prophet,  or  an  impostor?  3.  Which  is  the  worse  as  a  religious  con- 
ception, the  Taoist  hell  or  the  Mohammedan  heaven?  Why?  4. 
What  importance  do  you  attach  to  the  missionary  enterprise  of  Moham- 
medanism? 5.  How  does  the  missionary  motive  of  Christianity  com- 
pare with  that  of  Mohammedanism?  6.  What  does  the  revival  of 
Mohammedanism  mean  to  Christianity? 

Mission  Gem.  "  I  am  convinced  that  Jesus  Christ  will  conquer  Mo- 
hammed. There  is  no  doubt  about  it.  .  .  .  His  kingdom  fills  heaven 
now,  and  will  soon  fill  the  earth." — A  Moslem  Professor  in  the  Bokhara 
High  School. 

Personal  Thought.  Though  Mohammedanism  is  woefully  incapable 
of  creating  the  best  life  in  its  adherents,  the  followers  of  the  Arabian 
prophet  manifest  a  striking  loyalty  to  their  faith.  Their  belief  and 
their  practice  are  in  closest  conformity.  Am  I  satisfied  to  be  less  loyal 
to  my  Redeemer  than  the  Moslem  is  to  his  ]:)rophet?  Only  by  testi- 
mony and  prayer  and  charity  and  missionary  zeal  shall  I  prove  my 
profession. 


^^««^2^  A  Degenerate  Christianity  61 

Lesson  10.    A  DEGENERATE  CHRISTIANITY.    Catholicism 
in  Latin  America. 

Scripture  Reading:  The  Blind  Guides.     Mt.  15:3-20. 

Note  1.  Object  of  the  Lesson.  To  show  the  leading  characteristics 
of  South  American  Catholicism,  the  respects  in  which  it  presents  a 
degenerate  type  of  Christianity,  and  the  need  of  a  higher  type  as  the 
only  remedy  for  existing  evils. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Catholicism  of  South  America.  The  Roman  Catholi- 
cism which  was  carried  into  South  America  was  a  product  of  the  Dark 
Ages,  bigoted,  unrelenting,  inquisitorial,  accustomed  to  intrigue  and 
Machiavellian  statecraft,  and  bitterly  hostile  to  the  new  knowledge 
which  swept  over  Europe  in  the  trail  of  the  Renaissance.  From  such  a 
Catholicism  little  good  could  be  expected.  The  Roman  church  of  the 
southern  continent  has  scarcely  improved  with  the  passing  years. 
To-day  it  is  the  object  of  scorn  among  the  greater  number  of  South 
Americans,  and  of  most  serious  rebuke  among  the  higher  clergy  of  its 
own  faith.  It  has  been  said  that  it  were  better  for  South  America 
had  it  never  heard  of  Jesus  Christ  than  to  have  received  the  Romanist 
presentation  of  Him.  The  following  features,  which  show  the  wide 
divergence  of  priest  and  church  from  spiritual  rectitude,  mark  the 
Catholicism  with  which  we  have  to  deal  as  a  degenerate  form  of  Chris- 
tianity. 

(z)  The  closed  Bible.  Among  the  Catholics  of  South  America  the 
Bible  is  an  unknown  book,  except  as  Protestant  colporteurs  have  sold 
copies  of  the  New  Testament  and  portions  of  Scripture  in  Catholic 
communities.  The  priests  generally  are  grossly  ignorant  of  its  con- 
tents, and  never  think  of  teaching  its  precepts  to  the  people.  So  little 
does  the  average  priest  know  of  the  Scriptures  that  he  is  commonly 
worsted  in  religious  argument  with  Protestant  colporteurs.  Moreover, 
when  the  "  false  book,"  as  he  calls  it,  is  circulated  in  his  town  he 
advises  all  the  people  not  to  touch  it.  The  Protestant  pastor  at 
Chilian,  ChiH,  says:  "  Neither  in  the  open  air  nor  alongside  the  Bible 
counter  have  I  been  able  to  find  a  single  person  who  has  ever  read  the 
Bible,  or  even  the  New  Testament." 

(2)  The  unhallowed  Sabbath.  Sunday  is  not  only  the  day  of  worship 
but  also  the  great  day  of  pleasure  in  South  America.  All  sorts  of  gala 
functions  are  set  for  Sunday.  Worship  in  the  morning  at  the  church 
may  be  followed  by  attendance  at  a  bull  fight  in  the  afternoon,  without 
any  opposition  on  the  part  of  the  church,  or  feeling  of  inconsistency. 


62 


The  Conquering  Christ 


Senior 
Grade 


(j)  Practical  idolatry.  In  the  churches  images  find  a  large  place, 
and  are  generally  worshiped  as  the  idols  of  India  are  by  the  devout 
Hindus.  Many  Catholics  have  their  particular  saints  or  patrons.  A 
driver  of  a  cart  transported  a  missionary  to  the  edge  of  a  town  and  there 
left  him,  with  all  his  belongings,  explaining  that  his  "  patron  would  be 
angry  "  if  he  went  any  further.  This  practical  deification  of  the  saints 
is  widespread. 

{4)  The  farce  of  a  celibate  priesthood.  It  is  scarcely  (jpen  to  (iucsti(jn 
that  the  worst  evil  of  South  American  Catholicism  is  the  moral  cor- 
ruption of  those  to  whom  is  entrusted  the  spiritual  leadership  of  the 
people.  Priests  make  little  effort  to  hide  their  transgressions  of  the 
vows  of  chastity;  priests'  sons  and  priests'  daughters  are  common. 

(5)   .4    corrupt   confessional.      Such    a 

f'W^^  _   JBN>fc.        i>riesthood  as  has  just  been  described  is 

%i^W  .^^^^W^  ^^^     incapable  of  conducting  a  pure  confes- 

sional. The  evil  purposes  served  by 
this  feature  of  Catholicism  are  notorious. 
Not  infrequently  sincere  minded  Catholic 
men,  out  of  regard  for  the  purity  of 
their  wives  and  daughters,  arc  forced 
to  forbid  them  to  attend  the  confes- 
sional. 

{6)  Gross  superstitions.  The  joeople 
of  South  America  are  peculiarly  sus- 
ceptible to  superstitions.  As  the  ma- 
jority of  the  priests  are  themselves 
ignorant  and  degraded,  they  do  not 
hesitate  to  cultivate  superstitious 
beliefs  among  the  i)Cople,  and  to  use 
them  for  their  own  enrichment  in  ways 
that  seem  almost  incredibly  gross;  such, 
for  example,  as  raffling  souls  out  of 
])urgatory,    the    purchaser    of    the    win- 


Instruments  of  Torture. 


of  peiiaiu 


Catholic  ciitliUHiiihtti  in  l^t'tt^^ 

whenHecumn.yaPiuHpi^^^^^^^    ,^jj^g  ticket  being  allowcd  to  name  the 


iiiihsioiiary  iuht  alte 

pin- with  hioo.i.  person  to  be  released. 

Note  3.  The  Chilian  Priesthood  and  Pope  Leo  XIII.  Xo  more  scath- 
ing rebuke  has  ever  been  administered  to  the  South  American  priest- 
hood than  that  contained  in  the  encyclical  letter  of  Pope  Leo  XIII 
addressed  to  the  clergy  of  Chili  in  1897.  "  In  every  diocese,"  he  said, 
"  ecclesiastics  Ijreak  all  bounds  and  deliver  themselves  \x\i  to  manifold 
forms  of  sensuality,  and  no  voice  is  lifted  up  imperiously  to  summon 


Te7i 


A  Degenerate  CJiristianity  63 


pastors  to  their  duties.  The  clerical  press  casts  aside  all  sense  of 
decency  and  loyalty  in  its  attacks  on  those  who  differ,  and  lacks  con- 
trolling authority  to  bring  it  to  its  proper  use.  There  is  assassination 
and  calumny,  the  civil  laws  are  defied,  bread  is  denied  the  enemies  of 
the  church,  and  there  is  no  one  to  interpose.  ...  It  is  sad  to  reflect 
that  prelates,  priests  and  other  clergy  are  never  found  doing  service 
among  the  poor;  they  are  never  in  the  hospital  or  lazar  house;  never  in 
the  orphan  asylum  or  hospice,  in  the  dwellings  of  the  afflicted  or  dis- 
tressed, or  engaged  in  works  of  beneficence,  aiding  primary  instruction, 
cr  found  in  refuges  or  prisons.  .  .  .  As  a  rule  they  are  ever  absent 
where  human  misery  exists,  unless  paid  as  chaplains,  or  a  fee  is  given. 
On  the  other  hand,  you  (the  clergy)  are  always  to  be  found  in  the  houses 
of  the  rich,  or  wherever  gluttony  may  be  indulged  in,  wherever  the 
choicest  wines  may  be  freely  obtained." 

Note  4.  The  Relation  of  Church  to  State  and  its  Effects.  While  the 
diiference  in  conditions  in  the  various  South  American  countries  makes 
it  impossible  adequately  to  study  the  continent  as  a  whole,  and  while 
it  is  a  fact  that  the  great  majority  of  the  inhabitants  are  pagan  aborig- 
ines and  irreligious  persons,  it  nevertheless  remains  true  that  Romanism 
has  for  centuries  dominated  the  larger  area  of  the  country,  and  is  to- 
day, by  virtue  of  its  intimate  relations  with  government,  as  well  as  by 
its  lordship  over  the  people,  far  the  most  potent  force  operating 
throughout  the  continent.  This  power  of  the  church  affects  particu- 
larly two  phases  of  the  public  welfare,  the  government  itself  and  public 
education.  The  relation  to  government  tends  to  corruption,  favoritism 
and  injustice.  The  word  of  the  resident  priest  is  frequently  stronger 
than  that  of  the  mayor  or  resident  magistrate.  In  one  instance,  where 
Presbyterian  workers  were  driven  from  the  town,  and  their  books 
burned,  no  redress  was  obtainable.  It  was  later  learned  that  the 
priest  Avho  had  caused  the  hostility  was  himself  mayor  of  the  town. 

The  Roman  church  in  South  America  practically  controls  the  entire 
system,  such  as  there  is,  of  public  education.  The  effect  of  their  control 
is  evident  in  the  general  hostility  toward  any  progressive  learning,  in 
the  turning  of  public  funds  to  the  suppoA;  of  parochial  schools,  and 
in  the  paucity  of  schools  for  even  the  most  rudimentary  education.  In 
the  year  1908,  when  the  financial  situation  in  the  state  of  Rio  de 
Janeiro  was  admittedly  critical,  the  public  school  system  was  one  of 
the  first  institutions  to  suffer,  the  number  of  schools  was  reduced  from 
1,200  to  300,  and  the  teachers'  salaries  were  cut  in  half.  At  the  same 
time  the  native  Protestant  churches  increased  the  salaries  of  their 
pastors.     The  present   educational   situation   is  fairly  stated  bv   Dr. 


64  The  Conquering  Christ  '^^%fade 

Dennis  when  he  says  :  "  The  impulse  given  to  the  cause  of  education  in 
general  throughout  South  America  by  Protestant  missions  has  been 
invaluable  as  offsetting  the  depressing  policy  of  the  Roman  Catholic 
Church  in  hampering  intellectual  progress." 

Note  5.  Forms  of  Hostility  to  Protestant  Christianity.  This  note 
on  the  lesson  would,  gladly  be  omitted  did  a  fair  presentation  of  the 
South  American  religious  situation  permit.  But  the  degree  to  which 
the  Roman  church  carries  its  intolerance  necessitates  that  at  least 
some  words  be  said,  as  well  to  illustrate  the  actual  conditions  of  the 
South  American  field  as  to  justify  the  attitude  of  Evangelical  Christians 
in  carrying  on  mission  work  within  Catholic  communities.  That  the 
situation  may  be  fairly  stated,  the  incidents  cited  herewith  have  been 
taken  from  the  latest  reports  (1908)  of  but  two  out  of  the  more  than 
thirty  societies  carrying  on  mission  work  in  South  America.  At  Ran- 
cagua,  Chili,  attendants  at  Protestant  services  have  been  persecuted, 
thrown  out  of  employment,  and  turned  out  of  their  homes.  At  Con- 
cepcion.  Chili,  persecution,  attempts  at  violence,  and  threatenings  from 
the  Roman  Catholic  Superior  are  attendant  circumstances  of  the  work. 
The  Presbyterian  mission  was  attacked  by  a  mob  led  by  a  Dominican 
friar,  "  who  stationed  himself  at  the  door  and  forbade  entrance  under 
penalty  of  excommunication  and  anathema.  The  two  helpers  were 
dragged  out  into  the  street,  thrown  to  the  ground,  trampled  upon, 
cuffed  and  flogged."  A  letter  from  the  Archbishop  has  been  circulated 
in  Bogota,  Colombia,  warning  the  people  not  to  attend  the  Protestant 
services  or  to  patronize  the  schools.  From  Villa  Mercedes,  Argentina, 
comes  the  report  that  "  during  the  past  three  years  the  Roman  Catholic 
cun;  and  his  assistants  have  been  unceasing  in  their  bitter  attacks. 
All  the  arts  of  Jesuitical  intrigue  have  been  made  use  of.  The  priests 
have  done  their  best  to  frighten  the  mothers,  to  intimidate  the  fathers, 
and  to  entice  young  people  from  us."  At  Quito,  Ecuador,  the  Meth- 
odists find  great  difficulty  in  renting  any  place  in  which  to  hold  services, 
as  the  property  holders  would  stand  in  imminent  peril  of  excommuni- 
cation should  they  rent  their  premises  for  such  unholy  purposes. 
"  They  rent  their  houses  fol*  liquor  saloons,  for  gambling  purposes,  and 
for  immoral  ends,  but  they  could  never  be  persuaded  to  rent  them  for 
the  holding  of  Protestant  services."  Such  instances  as  these  could  be 
multiplied  in  number,  but  the  few  here  cited  are  sufficient  to  sustain 
the  assertion  that  Protestant  mission  work  in  South  America  en- 
counters the  active  hostility  of  the  Roman  Church. 

Note  6.  Protestantism  vs.  South  American  Catholicism.  Catholi- 
cism is  failing  at  every  j^oint  to  meet  the  needs  of  South  America.      In- 


■^^^^^^/i  -^  Degenerate  Christianity  65 

deed,  in  many  instances  the  church  itself  is  creating  the  needs.  A 
spirit  of  liberal  agnosticism  exists  as  a  direct  result  of  the  narrowness 
and  bigotry  of  the  church.  The  women  outnumber  the  men  at  re- 
ligious services  fifty  to  one,  in  some  cases  more  than  a  hundred  to  one. 
In  striking  contrast  to  this  is  the  fact  that  among  Protestant  missions, 
men  almost  invariably  outnumber  the  women.  Protestantism  makes 
public  education  one  of  the  leading  features  of  its  work ;  the  people  are 
hungry  for  knowledge,  and  are  eager  to  learn;  books  and  portions  of 
the  Scriptures  do  not  have  to  be  given  away,  but  are  gladly  purchased ; 
the  press  is  used  as  a  valuable  aid  in  the  spread  of  a  true  religious 
knowledge,  and  Bibles  are  placed  on  the  reading  tables  of  public 
libraries.  Mariolatry  and  saint  worship,  superstition  and  fear  of  the 
priesthood,  are  powerful  forces  against  which  Protestantism  is  con- 
tending, but  there  are  not  wanting  abundant  indications  that  with  the 
new  learning  which  is  finding  its  way  into  South  America,  and  with 
the  commercial  and  national  awakening  that  is  coming  to  many  of 
the  countries,  Protestant  Christianity  will  find  its  rightful  place  in  the 
religious  life  of  the  continent. 

ADDITIONAL  READING  REFERENCES. 

(z)  Actual  conditions  in  South  America.  Tucker:  The  Bible  in 
Brazil.  (2)  The  Gospel  in  South  America.  Clark:  The  Gospel  in 
Latin  Lands,  chs.  5,  6.  (j)  Social  and  political  life  in  the  southern 
continent.  Neely:  South  America,  ch.  4.  {4)  Roman  Catholicism  as 
a  subject  for  missionary  endeavor.      Religions  of  Mission  Fields,  ch.  10. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  relation  of  Mohammedanism  to  Judaism?  to  Chris- 
tianity? 2.  What  is  the  fundamental  belief  of  Mohammedanism?  o. 
State  the  leading  doctrines  of  this  system.  4.  What  are  the  principal 
effects  of  Mohammedanism  upon  social  conditions?  o.  Mention  some 
of  its  worthy  features.  6.  Justify  Christian  missions  to  Mohammedan 
lands.     7.    What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  .  What  was  the  nature  of  the  Catholicism  first  imported  into  South 
America?     (Xote  2.) 


2.   Characterize  the  present  Catholicism  of  South  America. 


66  The  Co^tquering  Christ  ^'''^; 


Grade 


3.   In  it,  what  .place  is  given  to  the  Bible?     the  Sabbath?     practical 
idolatry? 


4.    What  can  you  say  of  its  confessional?     employment  of  super- 
stition ? 


5.   To  what   extent   are   the   gross   immoralities   of   the   priesthood 
recognized  by  Catholics  themselves?     (Notes  2.  '■\.) 


(■).    What  is  the  numerical  strength  of  the  Catholic  church  in  Scaith 
America?     (Xote  4.) 


7.   Compare  this  with  its  actual  strength  in  government  circles, 


S.    What  is  the  attitude  of  the  Catholic  church  toward  education  in 
South  America? 


!).   How  is  Protestant  mission  work  met  by  the  Catholic  clergy?       I 
lustrate.      (Xote  o.) 


JO.    What  has  Catholicism  done  for  South  America?     (Note  6.) 


11.    What  is  Protestantism  endeavoring  to  accomplish? 


12.    What  are  some  of  the  difficulties  of  this  work?      What  is  1  li» 
outlook  ? 


^^^pu\  Minor  Religions  of  Mission  Lands  67 


QUESTIONS  FOR  DISCUSSION. 


1 .  Compare  the  type  of  religion  imported  into  South  America  by  the 
Spanish  and  Portuguese  with  that  imported  into  North  America  by  the 
Pilgrims  and  Puritans.  How  is  the  present  difference  in  the  status  of 
the  two  continents  related  to  the  difference  between  the  two  types  of 
imported  religion?  2.  Should  a  religion  be  influenced  by  its  environ- 
ment, and  if  so,  to  what  extent?  3.  In  view  of  the  fact  that  so  large 
a  portion  of  South  America  is  pagan,  what  justification  is  there  for 
introducing  Protestant  mission  work  in  Catholic  communities?  4. 
What  is  the  real  mission  of  Protestantism  in  South  America  ? 

Mission  Gem.  "  Missionary  work  in  Valparaiso  has  been  such  a  joy 
that  one  has  scarcely  noted  length  of  days  or  weariness  of  body.  To 
have  one's  prayers  answered  day  by  day,  to  see  preaching  halls  filled 
with  eager  listeners  night  after  night,  to  see  souls  saved  all  through  the 
year — this  has  been  our  privilege." — Florence  E.  Smith. 

Personal  Thought.  Religion  bears  its  legitimate  fruit  no  less  in  the 
life  of  an  individual  than  in  the  life  of  a  nation.  A  pure  Christian  faith 
will  modify  practically  every  capacity  for  service.  I  cannot  be  mv 
best  apart  from  Christ;  with  Him,  I  shall  be  vastly  more  than  ever  i 
could  possibly  be  alone. 


Lesson    11.     MINOR    RELIGIONS    OF    MISSION    LANDS. 
Forces  which  Cannot  be  Neglected. 

Scripture  Reading:  Those  from  the  East  and  the  West.     Mt.  8:5-11. 

Note  1.  Object  of  the  Lesson.  To  sketch  in  brief  the  outstand- 
ing characteristics  of  African  fetichism,  Korean  shamanism,  South 
American  paganism,  and  the  Jainism  and  Parsism  of  India,  and  to 
show  in  what  respects  Christianity  is  superior  to  each  of  these  beliefs 

THE  LESSON  UNFOLDED. 

Ill  the  precodmg  lessons  attention  lias  been  centered  upon  the  great  organized  re- 
ligions of  the  world.  But  several  mission  fields  have  been  entirely  passed  by  because 
the  religious  customs  of  the  people  have  not  yet  been  crystallized  into  a  system;  in 
other  instances  lesser  religious  bodies,  as  the  Jains  and  Parsis,  were  not  mentioned 
because  their  numbers  were  so  small  as  not  to  justify  separate  treatment.  The  more 
important  religious  customs  and  systems  thus  omitted  in  the  foregoing  lessons  will 
be  briefly  considered  here. 

Note  2.  The  Fetichism  of  Africa.  The  great  religious  cult  which 
holds  supreme  sway  over  the  majority  of  Africa's  millions  is  fetich- 
ism. By  this  term  we  mean  the  belief  that  a  material  object  pos- 
sesses the  power  of  determining  the  issues  of  human  affairs.  This 
object  is  called  a  fetich.  It  may  be  a  stick,  a  stone,  a  tooth,  a  tree 
— indeed,  anything  whatsoever.     The  fetich  is  not  an  idol,  for  it  is 


68  The  Conquering  Christ  "^^Gmrfc 

not  the  material  representation  of  a  god.  It  is  doubtful  if  it  is  even 
thought  of  as  possessing  any  power  of  volition.  Probably  it  is  most 
commonly  regarded  as  a  charm  of  real  potency,  "  the  abode  of  an 
impersonal  power  which  we  would  class  as  a  spirit."  To  it,  however, 
the  savage  will  talk,  he  will  caress  it,  he  will  even  punish  and  discard 
it  at  his  pleasure.  The  ignorant  savage  does  not  readily  distinguish 
between  different  orders  of  religious  objects  and  beings.  To  him 
the  air  is  full  of  malevolent  spirits  seeking  to  do  him  bodily  injury. 
Some  of  them,  he  thinks,  belong  to  departed  friends  and  relatives 
who  are  trying  to  snatch  him  off  to  the  spirit  world.  Every  mis- 
fortune of  life  is  believed  to  be  the  direct  working  of  some  cruel  or 
malicious  power,  and  to  preserve  himself  from  the  evil  pursuit  of 
these  demons  is  his  chief  religious  care.  The  fetich  and  the  charm 
are  his  refuge.  They  are  carried  about  as  protectors  from  bodily 
harm,  and  in  the  hut  are  given  standing  room  on  the  god-shelf. 
Were  it  not  for  belief  in  these,  his  fear  of  unseen  powers  would  doubt- 
less drive  him  mad.  It  cannot  be  denied,  therefore,  that  this  belief 
has  a  certain  value.  A  charm  placed  over  a  doorway,  or  fastened 
to  the  ceiling  of  the  house,  is  more  efficacious  in  Africa  as  a  protec- 
tion against  theft  than  a  dozen  slaves  would  be,  for  slaves  might 
steal,  but  who  would  dare  to  steal  what  was  protected  by  the  unseen 
powers,  whose  vengeance,  for  all  one  knows,  is  swift  and  terrible? 

Note  3.  The  Practice  of  Shamanism.  Belief  in  a  populous  spirit 
world,  usually  accompanied  by  fetichism,  is  widespread  among  the 
lower  races.  One  phase  of  this  belief  has  just  been  referred  to  as 
I)revailing  in  Africa.  Another  phase  of  the  belief,  known  as  shaman- 
ism, regards  the  spirits  as  limited  in  their  activities  to  certain  local- 
ities, or  objects,  or  even  to  physical  qualities  and  passions,  and  as 
sometimes  good  and  sometimes  evil,  but  always  as  liable  to  be  finicky 
and  mischievous.  A  given  mountain,  a  certain  river,  an  old  or 
peculiar  tree,  even  hunger  and  anger,  may  be  regarded  as  represen- 
tative of  a  spirit. 

Shamanism  is  believed  in  and  practiced  by  the  North  American 
Esquimaux  and  the  Siberian  tribes.  From  the  latter  people  the 
belief  probal)ly  found  its  way  into  Korea,  where  to-day  it  prevails 
as  probably  the  most  fantastic  religion  of  the  world.  A  bit  of  bright 
l^aper  or  a  scrap  of  colored  cloth  is  supposed  to  be  particularly  at- 
tractive and  pleasing  to  the  spirits.  Hence  these  odd  bits  of  paper 
and  cloth  are  seen  everywhere,  hanging  on  bushes  and  trees,  nailed 
to  walls  and  rafters  of  houses,  pasted  above  the  fireplaces,  and  at- 
tached to  doors. 


^^ Eleven  Minor  Religions  of  Mission  Lands  69 

A  conspicuous  feature  of  Korean  shamanism  is  the  omnipresent 
shaman,  or  priest.  The  men  and  women  belonging  to  this  order  are 
supposed  to  possess  peculiar  supernatural  power.  They  profess  to 
foretell  the  future,  to  bring  good  and  bad  luck,  and  to  have  great 
influence  with  the  spirits.  The  women  especially  are  adepts  in  this 
spiritualistic  deception^  more  than  three  thousand  of  them  plying  a 
remunerative  trade  in  the  city  of  Seoul,  where  they  earn  from  ten 
to  twenty  dollars  a  month,  or  over  half  a  million  dollars  per  year. 
It  has  been  estimated  that  shamanism  costs  the  little  country  of 
Korea  no  less  than  $2,500,000  annually.  In  view  of  the  blind  faith 
of  the  people  in  this  religion  and  its  excessive  and  foolish  cost,  it  can 
only  be  regarded  as  a  form  of  spiritual  and  social  bondage  entailing 
a  burdensome  economic  waste. 

Note  4.  The  Paganism  of  South  America.  South  American  pagan- 
ism exhibits  a  variety  of  forms,  so  different  that  a  description  of  the 
beliefs  and  practices  in  one  section  can  scarcely  apply  to  those  in 
another.  Catholicism,  which  has  established  itself  along  the  coast, 
has  only  to  a  limited  extent  penetrated  into  the  interior.  The 
highly  organized  religions  which  the  Spaniards  found  when  they  in- 
vaded the  continent  have  largely  disappeared.  The  ancient  temples 
have  been  stripped  of  their  treasures,  but  the  crumbling  ruins  still 
tell  of  their  former  magnificence.  The  tribes  in  the  interior  had 
vague  notions  of  a  spirit  world,  their  beliefs  differing  but  little  from 
African  fetichism.  Some,  however,  had  conceived  of  a  creator,  of 
the  soul  as  immortal,  and  of  ghosts  and  devils  as  agents  of  misfortune. 
Human  sacrifices  and  cannibalism  were  practiced.  To-day,  through 
foreign  influence,  these  forms  of  savagery  have  been  practically  abol- 
ished, though  in  other  respects  forms  of  worship  remain  the  same. 
It  is  estimated  that,  of  the  present  population  of  South  America, 
the  descendants  of  the  aboriginal  tribes  constitute  over  twelve  per 
cent,  and  that  over  forty  per  cent  live  outside  Christian  influences. 

Note  5.  Jainism  and  Parsism  in  India,  (j)  Jainism.  The  Jain 
holds  a  faith  closely  related  both  to  Hinduism  and  to  Buddhism, 
yet  at  certain  points  in  strong  opposition  to  one  or  the  other.  He 
beli^eves  that  every  material  entity  possesses  its  own  particular  spirit, 
whether  a  tree,  a  stone,  a  kettle,  or  even  a  drop  of  water,  and,  unlike 
the  Hindu  or  Buddhist,  that  these  particular  spirits  forever  retain 
their  individuality,  never  being  "  absorbed  "  into  the  world-soul. 
The  Jain  believes  reincarnation  consists  in  a  cycle  of  eight  re-births 
after  one  has  started  upon  the  right  road.  Salvation  is  release  of 
the  soul  from  the  tram.mels  of  flesh.     The  doctrine  of  the  sanctity 


70  The  Conquering  Christ  '^'^Gmde 

of  life  receives  its  highest  development  in  this  religion.  The  taking 
of  life  even  though  by  accident,  is  conceived  of  as  such  a  heinous 
sin  that  every  possible  precaution  is  taken  to  prevent  the  injury  of 
even  the  minutest  insects.  The  devout  Jain  not  only  brushes  the 
path  before  him  as  he  walks,  lest  he  tread  upon  an  ant,  and  strains 
the  water  which  he  drinks  lest  he  swallow  an  animalcule,  but  even 
breathes  through  a  piece  of  cloth  as  a  further  preventive  against 
accidentally  taking  the  life  of  any  living  thing. 

In  asceticism  the  Jain  sets  the  example  for  the  rest  of  India.  The 
practice  is  carried  to  great  extremes  and  is  regarded  as  so  important 
that  if  the  devotee  is  unable  to  hold  himself  to  the  rigors  of  the  ascetic 
life,  he  is  at  liberty  to  kill  himself.  Like  the  Hindus,  the  Jains  keep 
up  caste  and  are  divided  into  various  sects.  Of  the  two  chief  sects, 
one  is  clothed  and  admits  women,  the  other  believes  in  scanty  at- 
tire (or  none  at  all),  and  does  not  admit  women.  They  number 
approximately  one  and  a  half  millions. 

(2)  Parsism.  The  Parsis  constitute  a  small  but  influential  sect 
in  and  about  Bombay.  Their  membership  at  present  is  less  than  a 
hundred  thousand.  They  are  descendants  of  the  Zoroastrians  of 
Persia,  who,  under  the  rigors  of  Mohammedan  persecution  in  the  sev- 
enth century,  emigrated  to  the  Gujarat,  India.  Here  they  remained 
as  agriculturists  until  the  seventeenth  century,  when  Mohammedan 
conquests  in  India  again  forced  them  to  leave  the  land  of  their  adop- 
tion and  move  southward  to  Bombay.  In  this  city  they  have  estab- 
lished themselves  as  leaders  in  commercial  enterprise  and  as  ministers 
to  the  best  thought  and  life  of  the  community.  Industrious,  thrifty, 
and  of  broad  intellectual  sympathies,  they  have  been  more  noted  for 
their  charity  and  benevolence  than  have  any  other  religious  sect. 
The  city  of  Bombay  has  been  beautified  and  its  beneficent  institu- 
tions multiplied  through  the  munificence  of  these  open-handed  mer- 
chants. All  who  have  known  them  speak  only  words  of  praise  in 
their  behalf. 

In  the  purity  of  their  religious  ideals  they  are  said  to  appreadi 
Christianity  and  Judaism  more  closely  than  do  any  other  people  of 
mission  lands.  They  believe  in  one  god,  Ormuzd  (or  Ahura  Muzda), 
the  Supreme  Ruler  of  the  universe,  to  whom  they  attach  no  unworthy 
characteristic.  Him  they  adore  and  worship.  Through  two  inferior 
powers,  the  snirit  of  creation  and  the  spirit  of  destruction,  he  works 
all  the  changes  of  the  universe.  Earth,  water  and  fire  they  regard 
as  sacred  elements.  Fire,  as  the  most  fitting  symbol  of  deity,  is  kept 
constantly  burning  in  every  Parsi  temple,  and  before  it  religious  rites 
are  performed.     For  this  use  of  fire,  the  Zoroastrians  have  long  beon 


Lesson 
Eleven 


Minor  Religions  of  Mission  La j ids 


71 


Parsi  lower  or  ailence. 
These  towers  are  preferably  biiilt  upon  a  liilltop  and  are  iisnally 
the  center  of  a  beautiful  park. 


known  as  fire-worshipers,  but  the  Parsis  resent  the  appellation,  deny- 
ing that  the  fire  is  anything  more  than  an  aid  to  the  conteiiii)]ati(>n  of 
divine  things.  The 
mos't  characteristic 
rite  of  the  Parsis  is 
their  disposition  of 
the  dead.  After  due 
ceremonies,  the 
corpse  is  solemnly- 
borne  to  the  "  tower 
of  silence,"  a  massive 
circular  structure  con- 
taining a  circular  plat- 
form sloping  toward 
a  central  well.  The 
body  is  placed  on 
the  platform,  stripped 
of  clothing,  and 
the  gate  of  the  tower  is  closed.  Immediately  the  waiting  vultures 
swoop  down  to  their  feast  and  in  an  incredibly  short  time  nothing  is 
left  but  the  bones,  white  and  clean.  This  ceremony  is  always  per- 
formed in  the  daytime,  and  when  the  bones  have  been  bleached  by 
the  action  of  the  sun  they  are  swept  into  the  central  well,  where  they 
gradually  weather  away  and  are  returned  to  the  soil.  This  method  of 
disposing  of  the  dead  is  resorted  to  as  being  the  cleanest  and  most 
sanitary  method  available.  To  bury  the  body  would  defile  the  saCred 
earth,  to  cast  it  into  the  sea  would  defile  the  water,  and  to  bum  it 
would  defile  the  sacred  fire. 

Note  6.  These  Minor  Religions  and  Christianity.  In  view  of  the 
preceding  studies  it  is  hardly  necessary  to  point  out  the  needs  which 
are  created  by  the  lower  forms  of  paganism  discussed  in  Notes  2-4 
above.  These  religions  show  at  a  glance  their  insufficiency  for  the 
spiritual  needs  of  man,  and  call  for  no  comparison  with  Christianity. 
Jainism  ranks  with  Hinduism  and  Buddhism  as  far  as  inferiority  to 
Christianity  is  concerned,  and  reference  to  the  final  paragraphs  of 
Lessons  2  and  4  will  suggest  the  chief  points  of  contrast  between  the 
Christian  faith  and  Jainism.  Parsism  is  in  a  distinctly  different  class 
from  the  foregoing  and  stands  practically  side  by  side  with  Judaism 
as  to  its  lack  of  Christian  ideas  and  ideals.  But  all  the  minor  religions 
alike  harbor  the  idea  of  salvation  by  works,  based  on  a  false  conception 
of  sin,  and  make  no  provision  for  redemption.     They  lack  a  sympa- 


72  The  Conquering  Christ  ^^%^ade 

thetic  and  efficient  mediator  between  sinful  men  and  a  just  God. 
There  is  no  teaching  concerning  "  our  Father  in  heaven,"  the  God 
of  infinite  love,  nor  of  the  spiritual  peace  in  the  world  to  come.  They 
clothe  the  present  with  fear,  and  enwrap  the  final  issues  in  despair 
and  darkness;  Christianity  inspires  the  living  with  courage,  and  sus- 
tains the  dying  with  divine  promises  of  a  heavenly  home. 

ADDITIONAL  READING  REFERENCES. 

(i)  The  religion  of  the  African.  Religions  of  Mission  Fields,  ch.  1. 
(2)  The  pagans  of  South  America.  Brown:  Latin  America,  Lect.  I. 
(j)  The  Sikhs,  a  religious  and  military  brotherhood  of  India.  Bliss : 
Encyclopcedia  of  Missions,  pp.  679,  680.  The  Jains.  Hopkins:  Relig- 
ions of  India,  pp.  280-297.  (5)  Sepulture  of  the  dead  among  Parsis. 
Karaka:    History  of  the  Parsis,  pp.  192-213. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  religions  have  we  studied  in  our  three  preceding  lessons? 
2.  How  are  these  related  one  to  another?  3.  What  religious  condi- 
tions prevail  in  Catholic  sections  of  South  America?  4.  In  what 
particular  respects  is  South  American  Catholicism  open  to  criticism? 
5.  Are  the  Protestant  missionary  forces  justified  in  their  prosecution 
of  work  in  these  Catholic  communities?  6.  What  is  the  subject  of 
to-day's  study?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  meant  by  the  term  "  fetichism  "?     (Note  2.) 


2.  How  does  the  practice  of  fetichism  affect  the  Afric'an  ? 


3.  State  the  difference  between  the  belief  of  the  African  and  that 
of  the  Korean.     (Note  3.) 


4.  Tell  what  you  can  of  the  priestly  class  in  shamanism. 


5.   What  economic  disadvantage  attends  this  cult; 


^^meen  Minor  Religions  of  Mission  Lands  73 

6.  What  portions  of  South  America  still  remain  pagan?     (Note  4.) 

7.  How  does  the  religion  of  the  South  American  pagans  compare 
with  that  of  the  Africans  ?     with  that  of  the  Koreans  ? 


8.  At  what  points  does  the  Jain  differ  in  his  belief  from  the  Hindu ' 
from  the  Buddhist?     (Note  5.) 


9.  By  what  means  does  the  devout  Jain  seek  to  avoid  killing  any 
living  thing? 


10.   Who  are  the  Parsis? 


11.   What  is  their  intellectual  and  commercial  standing? 


12.  What  are  their  leading  doctrines?    What  is  their  most  charac- 
teristic rite  ? 


13.   What  criticism  may  Christianity  pass  upon  all  of  these  minor 
religions?     (Note  6.) 


QUESTIONS  FOR  DISCUSSION. 

1.  Is  the  African  better  oft^  with  his  crude  behef  than  he  would  be 
with  no  religion  at  all?  Why?  2.  Which,  would  you  say,  offered  the 
more  hopeful  field  for  missionary  endeavor,  the  Roman  Catholics  or 
the  pagan  tribes  of  South  America  ?  Give  your  reasons.  3.  If  Chris- 
tianity is  the  true  religion,  how  do  you  account  for  the  great  difficulty 
of  winning  converts  from  among  the  most  enlightened  classes  of  India? 


74  The  Conquering  Christ 


Senior 


Grade 


4  To  what  extent  does  intelligent  intellectual  conviction  prompt 
the  religious  life  of  the  African?  of  the  South  American  pagan?  of 
the  Jain?     of  the  Parsi? 

Mission  Gem.  "  The  Gospel  messenger  is  determining  the  fate  of 
nations." 

Personal  Thought.  While  three  out  of  the  five  great  continents 
are  submerged  in  moral  and  spiritual  darkness,  what  must  be  my  per- 
sonal relation  to  the  forces  working  for  their  uplift  and  regeneration? 
Am  I  conscious  of  any  divine  influence  impelling  me  to  participate 
in  the  spread  of  the  knowledge  of  Christ  ? 


Lesson    12.     THE    GOSPEL    OF   A    NEW    ERA.     Present 
World  Status  of  Christianity. 

Scripture  Reading:  The  Light  of  the  World.     Jo.  8:12-20;  1:1-17. 
Note  1.     Object  of  the  Lesson.     To  show  how  Christianity  entered 
a  corrupt  world,  bringing  a  new  and  welcome  message,  how  it  spreads 
itself  by  a  strong  missionary  propaganda,  and  how  it  is  to-day  creating 
a  new  society  and  a  civilization  unique  in  the  history  of  the  world. 

THE  LESSON  UNFOLDED. 

Note  2.  The  World  into  which  the  Gospel  Came.  The  Roman  world 
in  the  time  of  Christ,  and  that  means  practically  the  entire  civilized 
world  of  that  day,  was  characterized  by  irreligion  and  moral  corrup- 
tion. The  temples,  which  had  once  been  thronged  with  devotees  of 
the  state  gods,  were  largely  deserted,  and  it  was  even  becoming  diffi- 
cult to  obtain  priests  and  priestesses  for  the  temple  services.  The  sub- 
ject of  religion  was  eschewed,  or  treated  with  contempt  and  sneers. 
Writers  of  comedy,  alive  to  popular  feeling,  made  religion  one  of  their 
favorite  themes  for  pointed  sarcasm  and  witty  attack. 

The  spirit  of  irreligion  begat  universal  corruption  of  morals,  both 
public  and  private.  The  crowds  at  Corinth  and  Athens,  and  especially 
at  Rome,  sought  the  joy  of  life  in  games,  theatres,  and  bloody  con- 
tests in  the  great  arenas.  The  chief  concern  of  the  masses  was  pleasure 
and  excitement.  The  leaders  of  the  state  were  for  the  most  part 
corrupt.  Even  Seneca,  so  often  regarded  as  the  noblest  philosopher 
of  Rome,  was  not  free  from  duplicity  and  greed  for  gold.  He  wrote 
his  essay  extolling  poverty  while  surrounded  by  every  luxury.  Dur- 
ing a  few  years  of  political  power  he  amassed  a  fortune  of  over  fifteen 
million  dollars.  Though  he  taught  a  noble  code  of  morality,  he  is 
said  to  have  lived  a  life  wholly  inconsistent  with  his  teaching.     This 


^'Twelve  ^^^^  Gospel  of  a  Neiv  Era  75 

corruption  in  public  life  culminated  in  the  imperial  court  at  Rome, 
where  Nero's  murder  of  his  brother,  his  wife  and  his  mother  was  a 
natural  result  of  the  horrible  state  into  which  public  morals  had  fallen. 
As  public  morality  broke  down,  so  also  private  morality  ceased  to  be 
practised.  The  home  and  the  family,  the  strongest  foundations  of 
the  state,  lost  their  importance  among  the  institutions  of  society. 
Marriage  became  a  farce,  and  divorce  was  almost  as  common  as  mar- 
riage. Along  with  this  private  immorality  there  arose  among  the 
slave-owning  class  a  spirit  of  cruelty  and  irresponsibility  which  fre- 
quently vented  itself  in  atrocious  methods  of  slave  punishment.  A 
master  might  torture  or  kill  his  slave  at  his  pleasure. 

"  On  that  hard  heathen  world,  disgust 
And  secret  loathmg  fell ; 
])eep  weariness  and  sated  lust 
Made  human  life  a  hell." 

But  there  was  one  redeeming  element  in  all  this.  The  riotous  love 
of  pleasure  meant  that  men  were  restless,  seeking  a  satisfaction  which 
they  could  not  find.  Judaism  cherished  a  Messianic  hope,  and  Virgil 
prophesied  the  approach  of  a  golden  age.  The  more  thoughtful  men 
among  those  who  had  lost  faith  in  the  gods  of  Rome  were  espousing 
a  faith  in  a  vague,  supreme  world-spirit,  and  by  this  approach  to  mono- 
theism were  preparing  the  way  for  the  full  revelation  to  come.  Not- 
withstanding the  general  depravity  of  society  a  few  at  least  among  the 
middle  classes  held  firmly  to  the  early  ideals  of  home  and  family.  It 
w^as  into  such  a  society — a  society  of  boundless  corruption  and  but 
little  moral  leaven — that  Christianity  came. 

Note  3.  The  Message  which  the  Gospel  Brought.  When  Chris- 
tianity entered  the  Roman  Avorld,  it  brought  a  new  message  of  purity, 
of  hope,  of  uplift.  Jesus,  assuming  the  consciousness  of  sin  on  the 
part  of  men,  proclaimed  neither  rites  nor  sacrifices  as  the  way  of  par- 
don, but  faithful  adherence  to  Himself.  This  was  a  portion  of  Jesus' 
greater  teaching  concerning  the  coming  kingdom.  The  new  golden 
era  for  which  men  hoped,  Christ  preached  as  the  kingdom  of  heaven, 
even  then  at  hand.  Furthermore,  in  conjunction  with  His  preaching 
of  repentance  and  the  kmgdorn,  Christ  presented  a  new  conception  of 
God.  Judaism  had  emphasized  the  holy  character  of  Jehovah,  but 
Jesus  revealed  the  divine  Fatherhood,  and  affirmed  the  universal  son- 
ship  of  men.  This  message  concerning  a  loving  Father  in  heaven,  of 
restoration  to  fellowship  with  Him  through  repentance  and  faith,  and 
of  the  ultimate  and  universal  supremacy  of  goodness  and  truth  were 
the  revolutionary  ideas  which  Jesus  projected  into  a  world  vainly 
groping  after  God. 


76 


The  Conquering  Christ 


Senior 
Grade 


The  subject  of  religion,  also,  under  the  treatment  of  Jesus,  came  to 
have  a  greater  meaning  than  ever  before.  The  twofold  law  comprised 
the  whole  of  Jesus'  conception  of  the  religious  life.  Duty  and  love 
toward  God,  and  duty  and  love  toward  man  comprised  the  theory  and 
the  practice  of  Jesus'  idea  of  religion. 

Jesus  not  only  held  out  a  new  doctrine  of  pardon,  of  God  and  the 
religious  life,  but  taught  also  a  new  doctrine  of  the  future.  Before 
His  advent  the  future  life  was  at  best  dark,  uncertain,  and  filled  with 
gloomy  forebodings.  No  religion  had  taught  men  how  to  die  without 
fear.  Christ  was  the  first  religious  teacher  to  place  death  and  the 
future  world  in  proper  relation  to  life  and  the  present.  The  immortal 
fourteenth  chapter  of  John  remains  unmatched  in  any  religious  litera- 
ture of  the  world  as  a  revelation  of  the  future. 

Note  4.  The  Method  by  which  the  Gospel  is  Spreading.  Jesus  be- 
gan the  propagation  of  His  message  and  the  inauguration  of  a  new 

era  at  the  very  outset  of  His  min- 
istry by  instituting  a  series  of  mis- 
sionary meetings  (see  opening  chap- 
ters of  Mark's  gospel).  A  little 
later  He  began  training  a  band  of 
disciples  to  do  His  evangelistic 
work,  and  shortly  thereafter  sent 
about  seventy  of  His  followers  to 
evangelize  the  outlying  towns  that  He 
had  failed  to  reach.  When  He  was 
about  to  leave  His  disciples;  He 
definitely  commissioned  them  to 
preach  the  good  news  of  the  king- 
dom of  God  to  all  men.  The  uni- 
versality of  the  Gospel  had  been  a* 
constant  note  in  Jesus'  teaching, 
and  He  did  not  fail  to  emphasize 
this  feature  in  His  enunciation  of 
the  Great  Commission. 

Christianity  is  to-day  so  organized 
as  to  carry  out  this  divine  intention. 
Mission  boards  of  various  denominations  make  the  winning  of  the 
world  their  supreme  task.  There  is  no  other  work  of  the  modern 
church  which  looms  so  large.  Men  and  women,  the  best  our  churches 
can  offer,  are  sent  to  the  four  quarters  of  the  earth  and  to  almost  every 
people  in  the  world,  that  men  and  women  may  hear  the  Gospel  mes- 
sage and  be  saved. 


Come  unto  me,  .  .  .  and  I  will 
give  you  rest." 


^^Tweivc  ^^'^  Gospel  of  a  Netv  Era  77 

The  spreading  of  the  message,  however,  is  not  a  matter  of  mere 
mechanical  organization.  Unless  there  is  life  and  warmth  and  in- 
terest in  the  church,  men,  women  and  funds  for  the  progress  of  Chris- 
tianity will  not  be  forthcoming.  This  zealous  interest  in  the  church, 
and  especially  in  its  larger  enterprises  cannot  be  maintained  apart 
from  prayer.  It  has  been  said  that  every  great  revival,  whether  at 
home  or  abroad,  has  been  directly  traceable  to  prayer,  and  the  testi- 
mony of  missionaries  is  uniformly  to  the  effect  that  prayer  is  closely 
related  to  their  success.  The  Master  Himself  said,  "  And  when  ye 
pray,  say  .   .   .  thy  kingdom  come  "  (comp.  also  Lu.  10:2). 

Note  5.  The  New  World  which  the  Gospel  is  Creating.  Chris- 
tianity is  literally  creating  a  new  world.  Its  spiritual  teachings  are 
everywhere  lifting  human  aspiration  and  endeavor  to  higher  levels. 
Whereas,  under  heathenism  life  was  looked  upon  as  cheap,  under 
Christianity  it  is  seen  to  possess  an  inestimable  value.  Spiritual 
forces,  capable  of  affecting  every  activity  of  life,  have  been  released 
and  are  making  themselves  evident  in  a  renewed  social  order.  Civ- 
ilization is  under  vast  indebtedness  to  Christianity.  Hospitals, 
almshouses  and  charitable  institutions  abound  wherever  Christianity 
becomes  a  dominant  factor.  Business  of  every  nature,  trade,  com- 
merce, and  banking,  all  have  been  largely  promoted  through  goodwill 
and  peace.  On  the  foreign  fields  native  Christians  are  accorded  by 
merchants  a  degree  of  credit  not  permitted  to  other  traders. 

And  while  Christianity  is  thus  permeating  every  department  of 
modern  civilization,  it  is  just  as  surely  creating  new  nations  out  of 
long  stagnant  races.  The  new  Japan  is  a  direct  product  of  Chris- 
tianity. The  revolutionary  situation  in  Turkey  and  in  Persia  is  di- 
rectly traceable  to  the  spirit  of  modern  learning  and  advancement 
which  are  bound  to  arise  wherever  Christian  missionaries  establish 
schools  and  preach  the  Gospel  of  Jesus.  China  is  showing  marvelous 
signs  of  a  new  life,  and  one  more  generation  will  scarcely  pass  before 
a  new  China  will  arise  in  amazing  strength  before  the  world.  The 
leaders  in  this  great  movement,  as  in  the  case  of  Japan,  Turkey,  and 
Persia,  are  the  Christian  missionaries.  In  a  very  real  sense  the  Gospel 
of  Christ  is  redeeming  the  old  world  that  was,  and  is  fashioning  the 
world  that  is  to  be. 

ADDITIONAL  READING  REFERENCES. 

(j)  Moral  conditions  within  the  Roman  empire  at  the  beginning  of 
the  modern  era.  Uhlhorn:  Conflict  of  Christianity  with  Heathenism, 
chs.  1,  2.  (2)  The  historical  influences  of  Christianity.  Storrs:  The 
Divine   Origin  of  Christianity.     See  its  Table  of  Contents,     (j)   The 


78  The  Conquering  Ckrisl  '^"'Gmde 

place  of  Jesus  Christ  in  the  modern  world.  Morgan:  The  Christ  of 
To-day.  {4)  The  eternal  sufficiency  of  Christ.  Ross:  The  Univer- 
sality of  Jesus. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1,  What  minor  religions  of  mission  fields  have  we  studied?  2.  Char- 
acterize fetichism.  3.  Describe  the  Korean  religion.  4.  What  is 
the  strength  of  paganism  in  South  America?  5.  Compare  Jainism 
with  Hinduism  and  Buddhism.  0.  Give  your  estimate  of  Parsism. 
7.   What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  was  the  character  of  the  world  into  wdiich  Christianity 
entered?     (Note  2.) 


2.   What  is  the  tendency  of  human  nature  when  left  to  itself  to  work 
out  its  own  salvation? 


3.   How  did  the  advent  of  Christ  affect  human  society: 


4.    What  relation  can  you  trace  between  the  decay  of  faith  in  the 
Roman  gods  and  the  deterioration  of  Roman  niorals? 


).    What  was  Christ's  teaching  concerning  pardon?     (Nolo  .").) 


0.   What  revolutionary  ideas  in  the  realm  of  religion  (bd  Jesus  in- 
troduce ? 


7.   Plow  diti  Christ  modify  earher  ideas  of  the  future  life 


^'Twelve  ^^^^  Gospel  of  a  New  Era  79 

8.   By  what  method  is  Christianity  to  spread  over  the  world?     (Note 
4.) 


9.   What  feature  of  Christianity  makes  it  supremely  a  missionary 
religion  ? 


10.   How  can  every  Christian  help  extend  the  kingdom  of  Christ? 


11.   To  what  extent  is  modern  civilization  indebted  to  Christianity? 
(Note  5.) 


12.   How  is  Christianity  affecting  Japan,  Turkey,  Persia,  and  China  i 


QUESTIONS  FOR  DISCUSSION. 

1.  Why  have  all  non-Christian  religions  failed  to  build  up  a  clean 
and  progressive  society?  2.  What  is  there  about  Christianity  which 
gives  it  a  unique  vitality  and  power?  3.  What  would  be  your  first 
recommendation  to  the  Christian  church  as  a  means  of  extending  its 
faith?  4.  What  is  the  proper  relation  of  Christianity  to  social  and 
civic  movements?  to  education?  5.  What  is  the  most  significant 
effect  which  Christianity  has  had  upon  human  life  ? 

Mission  Gem.  "  In  the  day  when  the  vigor  of  the  West  and  the 
insight  of  the  East  shall  be  joined  by  a  true  union  of  hearts  for  the  in- 
terpretation and  practice  of  the  faith  of  Jesus  Christ,  then,  and  not 
till  then,  shall  the  Unspeakable  Gift  of  God  be  understood,  appre- 
ciated, and  expressed  on  earth." — Charles  Cuthhert  Hall. 

Personal  Thought.  In  view  of  the  record  of  Christianity,  and  the 
blessings  which  it  has  brought  and  is  bringing  to  men,  and  of  the  per- 
sonal relationship  which  I  bear  to  Christ,  ought  I  not  to  entertain  a 
much  greater  faith  than  I  do  in  the  ultimate  triumph  of  the  kingdom 
of  righteousness?     Grant,  Lord,  that  I  may  fully  believe  that 

"  Jesus  shall  reign  where'er  the  sun 
Doth  his  successive  journeys  run, 
His  kingdom  stretch  from  shore  to  shore. 
Till  moons  shall  wax  and.  wane  no  more." 


80  The  Conquering  Christ  ^%7ade 

Lesson  13.     RELIGIOUS  VALUES  AND  FORCES.     Review 
of  the  Comparative  Study  of  Religions. 

Scripture  Reading:  The  Reign  of  Jehovah's  Anointed.     Ps.  2. 

Note  1.  Object  of  the  Lesson.  To  sum  up  the  previous  studies 
and  from  such  a  summary  to  gather  the  meaning  of  religion  in  the 
development  of  the  race;  to  discuss  the  religious  values  of  certain 
rites  and  ceremonies;  and  to  point  out  the  grounds  of  adjudging 
Christianity  to  be  the  final  religion. 

THE  LESSON  UNFOLDED. 

Note  2.  Religion  in  the  Development  of  the  Race.  From  the  lit- 
erature of  the  world  it  is  evident  that  religion  has  played  an  important 
part  in  the  life  of  every  nation.  In  many  instances,  as  among  the 
Brahmans  of  India,  the  priesthood  has  exercised  more  power  than 
any  other  class.  They  have  dictated  the  duties  of  the  people,  and 
demanded  consultation  in  respect  to  all  important  transactions, 
whether  public  or  private.  Almost  every  event  or  activity  has  been 
co-ordinated  with  religion.  Religious  ceremonies  have  attended 
births,  marriages,  and  deaths,  attainment  of  manhood  and  woman- 
hood, the  beginning  of  a  journey,  a  building,  or  the  day's  work,  and 
other  matters  innumerable.  There  has  never  been  a  time  in  the 
history  of  mankind  when  an  individual  could  entirely  dissociate 
himself  from  his  religious  environment. 

What  has  been  the  effect  of  this  close  association  of  religion  with 
life?  In  many  instances  it  has  corrupted  thought  and  practice,  de- 
moralized society,  and  wrecked  the  state.  In  the  name  of  religion, 
political  intrigue  and  treachery  have  been  employed,  murders  com- 
mitted, massacres  carried  into  effect,  long  and  disastrous  wars  fought, 
and  continents  laid  waste.  Some  have  boldly  asserted  that  religion 
has  done  the  world  more  harm  than  good.  But  there  is  another 
side  to  the  story.  After  conceding  all  the  evils  to  which  religion  has 
given  rise,  or  which  have  been  perpetrated  in  its  name,  there  is  ample 
reason  to  credit  it  with  the  larger  part  of  human  progress.  It  has 
met  one  of  the  fundamental  needs  of  human  nature.  It  has  culti- 
vated faith,  prayer,  and  the  spirit  of  aspiration.  It  has  given  rise 
to  great  architectural  feats,  and  has  been  definitely  related  to  the 
science  of  astronomy,  of  medicine  and  of  metallurgy.  In  short,  re- 
ligion is  the  foundation  of  all  progress  in  civilization.  To  this  prog- 
ress, Christianity  has  been  and  will  remain  the  chief  contributor. 
The  term  "  Christian  civilization  "  is  no  misnomer.  Because  of  the 
common  acceptance  of  Christian  principles  by  civilized  men,  the  com- 


^^ Thirteen  Religtous  Values  and  Forces  81 

mercial  world  assumes  in  large  measure  the  validity  of  checks,  bonds, 
notes,  etc.  Take  out  of  modern  civilization  the  religion  of  Chris- 
tianity alone,  and  the  whole  structure  would  collapse.  Right  ideals 
of  rectitude  and  honesty  would  cease  to  keep  the  world  true,  charity 
would  no  longer  minister  to  those  in  need;  in  thousands  of  hearts  all 
that  makes  life  endurable  would  be  taken  away.  Society  would 
lapse  into  barbarism. 

Note  3.  Religious  Practices  and  their  Value.  Many  rites  and 
practices  are  common  to  several  religions,  such  as : 

(j)  Pilgrimages.  When  a  religion  emphasizes  the  sacredness  of 
locality,  pilgrimages  follow.  The  sacredness  of  the  temple  in  Jerusa- 
lem brought  devout  worshipers  to  it  from  all  over  the  world.  Where 
a  belief  in  the  divine  omnipresence  prevails,  pilgrimages  have  almost 
disappeared,  though  among  the  Roman  Catholics  they  are  still  in 
vogue.  Sincere  pilgrims  doubtless  gain  something  in  spiritual  ex- 
perience, though  the  blessing  probably  comes  rather  through  relig- 
ious aspirations  than  through  the  journey. 

(2)  Worship.  Worship,  adoration,  is  common  to  religion,  though 
manifested  in  different  ways.  In  heathenism  idolatry  is  common, 
but  in  the  purer  faiths,  and  notably  in  Christianity,  the  individual 
worships  God  immediately,  without  the  interposition  of  other  agen- 
cies. Worship  is  the  heart  and  core  of  religion.  It  is  the  tacit 
admission  of  devotion  to  God,  an  act  of  deliberate  self -bestowal  to 
Him. 

(j)  Prayer.  Prayer  is  an  expression  of  praise,  desire,  thanksgiving, 
or  resignation.  Prayer  presupposes  a  prayer-hearing  and  prayer- 
answering  God.  The  value  of  prayer  to  the  individual  depends 
largely  upon  his  faith  in  its  efficacy.  Its  intrinsic  value  depends  upon 
the  spiritual  being  addressed.  Only  God  is  a  prayer-answering  God, 
and  to  the  Christian  pre-eminently  prayer  is  of  vital  importance. 

(4)  Confession.  Confession  of  wrongdoing  is  not  a  universal 
feature  of  the  religious  life.  Nevertheless  it  occurs  frequently. 
Usually  confession  is  made  directly  to  the  deity,  but  sometimes,  as  in 
Roman  Catholicism,  it  is  made  through  intermediaries.  Confession 
has  real  religious  value  to  the  confesser.  Secret  knowledge  of  wrong- 
doing effectually  destroys  peace  of  mind;  the  heart  is  unsatisfied  until 
a  clean  breast  is  made  of  the  whole  wrong  affair.  But  the  institution 
of  a  priestly  confessional  is  unnecessary.  While  it  may  satisfy  people 
who  feel  the  need  of  an  intermediary  in  their  religious  life,  it  is  fre- 
quently attended  by  grave  perils. 

(5)  Sacrifice.     Sacrifice  is  common  to  religion.      It  is  almost  always 


82  The  Conquering  Christ  ^"^''^(^-ade 

practiced  to  appease  the  anger  or  to  retain  the  friendship  of  a  deity. 
In  Judaism  it  became  definitely  related  to  the  forgiveness  of  sins.  In 
Christianity  the  impulse  to  sacrifice  finds  its  noblest  expression  in  acts 
of  charity  and  benevolence.  Its  value,  in  this  respect,  is  beyond  com- 
putation, but  in  its  cruder  forms  it  does  little  more  than  assist  in  keep- 
ing alive  a  sense  of  accountability  to  supernatural  powers. 

{6)  Baptism.  Ablution,  washing,  sprinkling,  pouring,  or  some 
ceremonial  use  of  water  is  found  in  almost  all  religions.  Its  general 
significance  is  purification.  Jesus  adopted  such  a  rite,  and  made  it  a 
declaration  of  allegiance  to  Himself. 

(7)  Feasts.  Feasts  have  formed  a  conspicuous  feature  of  the 
religious  life.  In  heathen  religions  they  are  usually  held  in  honor  of 
some  nature  deity.  They  are  frequently  accompanied  by  games, 
revelry  and  carousings.  The  eating  of  the  passover  lamb  marks  the 
chief  religious  feast  of  Judaism  ancient  and  modern.  Its  continuance 
in  the  Lord's  Supper,  which  the  Early  Church  observed  at  the  close 
of  a  "  love-feast,"  is  not  now  given  any  distinctively  festival  character. 
The  nearest  approach  to  a  Christian  festival  is  the  celebration  of 
Christmas.  As  a  rule,  feasts  have  been  of  negative  rather  than  of 
positive  value  to  religion. 

{S)  Sectarianism.  Hindus,  Buddhists,  Christians,  Mohammedans, 
and  many  other  religious  bodies  are  divided  into  numerous  sects. 
"Within  Hinduism  every  caste  comprises  a  separate  sect.  Among  the 
Buddhists  there  are  thirty-nine  sectarian  groups  in  Japan  alone.  The 
Mohammedans  are  divided  into  two  great  bodies  with  many  sub-divi- 
sions. Each  of  the  main  divisions  of  Christianity — Greek  Catholicism, 
Roman  Catholicism,  and  Protestantism — comprises  many  sects.  This 
is  true  of  the  last  especially,  because,  unlike  the  two  former,  it  has 
not  suppressed  freedom  of  thought  and  action.  Sects  and  denomina- 
tions have  arisen  largely  through  exaggerated  emphasis  on  subordi- 
nate beliefs  and  practices.  Doubtless  they  have  been  of  value  in  tlie 
stimulation  of  religious  zeal,  but  there  is  a  growing  feeling  that  tliey 
have  largely  outlived  their  usefulness,  and  that  sectarian  or  denom- 
inatoinal  lines  need  to  be  subordinated  in  the  presence  of  great  Chris- 
tian issues.  Unity  will  be  promoted  by  a  greater  emjihasis  on  the  es- 
sentials held  in  common.  This  tendency  is  now  witnessed  in  the  Pan- 
Islam  movement,  and  in  increasing  interdenominational  co-operation 
among  Christians. 

Note  4.  The  Final  Religion.  In  the  preceding  study  of  the  leading 
religions  the  question  may  have  arisen  in  some  minds,  "  Is  there  such 
a  thing  as  The  Religion,  the  final  and  ultimate  faith  of  mankind?" 


^^Thirteen  Religious  Values  and  Forces  83 

Christianity  has  been  presented  not  as  one  reHgion  among  many,  but 
as  the  reHgion  of  the  world.  Upon  what  grounds  can  this  presentation 
be  justified?     Several  may  be  mentioned,  as: 

(j)  Its  view  of  God.  The  final  religion  must  present  God  as  holy, 
just  and  loving;  all-knowing,  everywhere-present,  and  all-powerful. 

(2)  Its  power  to  carry  conviction.  No  religion  can  be  the  final  religion 
whose  message  is  not  self-evidencing.  It  must  carry  with  it  a  convic- 
tion that  its  message  is  true,  i.  e.,  it  must  awaken  a  response  in  the 
heart  of  the  believer.  To  do  this  universally,  it  must  be  based  upon 
the  common  instincts  and  experiences  of  mankind,  must  recognize 
man's  free  agency,  his  individual  accountability,  and  his  sense  of 
obligation  and  of  sin.  No  religion  which  fails  in  this  respect  can  be 
the  final  religion. 

(j)  Its  effecting  personal  communion  with  God.  The  third  and 
last  criterion  upon  which  the  finality  of  a  religion  may  be  judged  is  its 
power  to  eft'ect  personal  and  immediate  communion  with  God.  To  the 
Christian  this  communion  becomes  an  important  experience  in  his 
religious  life.  His  knowledge  of  God  as  Father  and  of  Christ  as  Re- 
deemer is  exactly  as  valid  as  any  other  knowledge  gained  by  expe- 
rience. Any  religion  which  fails  at  this  point  fails  to  satisfy  the  deep- 
est longings  of  the  human  heart  and  so  far  falls  short  of  finality. 

When  we  test  by  these  criteria  the  religions  of  the  world,  Chris- 
tianity alone  meets  them.  Christianity  can  never  be  superseded, 
since  no  higher  revelation  can  be  made  than  that  which  God  has  made 
in  His  Son.  This  does  not  mean,  however,  that  Christianity  as  we  in 
America  know  it,  will  be  the  Christianity  of  India,  or  China,  or  Japan. 
These  people  will  have  to  formulate  their  own  theologies  and  con- 
struct their  own  creeds,  much  as  our  forefathers  did  theirs.  The 
preaching  of  Christ  will  win  them  to  Christianity,  but  Christianity  is 
not  a  mere  acceptance  of  the  XXXIX  Articles,  the  Westminster 
Catechism,  Calvin's  Institutes,  or  the  Nicene  Creed.  Christianity  is 
a  life  definitely  related  to  Christ.  If  the  world  accepts  Christ  as  the 
center  and  source  of  its  religious  life  there  need  be  little  concern  as  to 
dogmatic  statements. 

Suggestions  for  Class  Discussion. 

1.   Whether  the  race  has  received  more  good  than  evil  from  religion. 
_  2.  How  far  the  average  man  is  to-day  affected  by  religious  con- 
siderations. 

3.  The  extent  to  which  Christianity  has  created  modern  civilization. 

4.  What  it  is  that  gives  a  religious  practice  its  value. 

5.  To  what  extent  pilgrimages  minister  to  the  spiritual  life  of  the 
pilgrims. 


84  The  Conquering  Christ  '^^^Gmde 

6.  Whether  there  can  be  religion  without  worship  and  prayer. 

7.  What  there  is  in  confession  which  makes  it  popular  as  a  religious 
form. 

8.  How  far  sectarianism  has  advanced  the  religious  progress  of  the 
race.     How  far  it  has  retarded  religious  progress.     Its  present  status. 

9.  Whether  Christianity  could  relinquish  its  forms  of  sacrifice,  bap- 
tism, and  memorial  meal,  without  losing  its  place  as  a  unique  spiritual 
power. 

10.  How  the  finality  of  a  religion  is  to  be  judged. 

11.  Whether  the  criteria  suggested  in  the  lesson  are  sufficient. 
Whether  they  are  true. 

12.  To  what  extent  American  or  English  formulations  of  Chris- 
tianity will  become  accepted  among  Oriental  peoples. 

Mission  Gem.  "  These  great  non-Christian  religions  show  us  the 
people  groping  blindly  around  the  great  altar-stairs  of  God,  the  more 
pitifully  because  they  do  not  know  that  they  are  blind." — Robert  E. 
Speer. 

Personal  Thought.  If  the  study  of  comparative  religions  should 
result  only  in  an  intellectual  conviction  of  Christianity's  supremacy, 
what  real  value  has  it  been  to  me?  Shall  I  not  make  the  religion  of 
Christ  the  religion  of  my  own  life,  and  by  a  consistent  loyalty  to  Him 
help  to  acquaint  all  men  with  the  life  that  is  in  Christ  Jesus  ? 


Appendix:  Glossary  of  Unusual  Terms 


GLOSSARY  OF  THE  MORE  UNUSUAL  TERMS  USED  IN 
THE  LESSONS. 


Agnosticism.  The  doctrine  held  by 
agnostics,  i.  c,  those  who  affirm  that 
the  being  of  God  and  the  ultimate  nature 
of  things  are  unknown  or  unknowable, 
and  that  therefore  nothing  can  be  af- 
firmed or  denied  concerning  them. 

Asceticism.  The  control  or  suppres- 
sion of  bodily  desires  by  fasting,  poverty, 
celibacy,  solitude,  or  other  forms  of  self- 
discipline,  practised  in  the  hope  of  at- 
taining a  higher  sanctity. 

Atheism.     See  "  Theism." 

Charm.  Any  material  object  sup- 
posed to  possess  magical  power  to  ward 
off  evil  or  to  procure  good. 

Cult.  A  body  of  religious  beliefs, 
including  the  expression  of  those  beliefs 
in  rites  and  ceremonies. 

Dhammapada.  "  Footsteps  of  Truth," 
a  collection  of  the  sayings  of  Gautama, 
noted  for  their  richness  and  beauty. 

Environment.  The  sum  total  of 
things  and  conditions  by  which  an  organ- 
ism is  surrounded. 

Esoteric.  Private  or  secret,  applied 
to  teachings  imparted  to  the  initiated 
only  and  not  to  the  public. 

Ethics.  "  The  science  of  right  con- 
duct and  character;  the  science  which 
treats  of  the  nature  and  grounds  of 
moral  obligation  and  of  the  rules  which 
ought  to  determine  conduct  in  accord- 
ance with  this  obligation." — Century 
Diet.     See  "  Morality." 

Fatalism.  The  doctrine  that  every- 
thing which  takes  place  is  so  foreor- 
dained by  immutable  decrees  that  no 
human  effort  and  no  change  of  condi- 
tions can  prevent  it. 

Fetichism.  The  belief  that  an  animal, 
a  tree,  a  stone,  or  any  other  material 
object  may  represent  or  be  occupied  by 
an  impersonal  power  capable  of  control- 
ing  events  for  good  or  ill.  The  object 
reverenced  or  worshiped  on  account  of 
such  supernatural  power  is  called  a 
fetich. 

Heathen.  Any  adherent  of  a  religion 
which  does  not  recognize  the  God  of 
Christianity,  Judaism,  or  Mohammed- 
anism. The  modern  usage  makes  it 
synonymous  with  pagan. 

Mariolatry.  The  worship  offered  by 
Roman  Catholics  to  Mary,  the  mother  of 
Jesus. 

Materialism.  A  theory  which,  deny- 
ing the  existence  and  operation  of  spirit- 
ual agencies,  reduces  man  and  the  uni- 


verse to  a  manifestation  of  mere  matter 
and  force. 

Metaphysics.  Physics  is  the  science 
which  treats  of  those  outward  laws  and 
properties  of  things  which  lie  within  the 
range  of  human  observation,  and  which 
can  be  studied,  tested,  measured  and 
utilized,  such  as  weight,  heat,  light, 
magnetism,  electricity,  etc.  Metaphys- 
ics, on  the  contrary,  is  the  science 
which  treats  of  those  inward  and  essen- 
tial principles  which  lie  behind  all  forms 
of  being,  but  which  transcend  human 
observation,  such  as  reality,  substance, 
time,  space,  cause,  becoming,  change, 
identity,  difference,  etc. 

Monotheism.     See  "  Theism." 

Morality,  -flight  conduct  of  man  to- 
ward man;  morality  is  the  practice  of 
that  which  ethics  treats  as  a  science. 

Nature-worship.  That  phase  of  re- 
ligion in  which  natural  objects,  such  as 
animals,  trees,  stones,  etc.,  are  regarded 
and  worshiped  as  gods. 

Nirvana.  Literally  a  "  blowing  out," 
as  of  light.  The  state  of  Buddhist  per- 
fection, variously  understood  as  a  com- 
plete extinction  of  existence,  or  merely 
extinction  of  desire,  passion,  unrest,  etc. 

Occult.  Hidden,  mysterious,  visible 
only  to  spiritual  sight ;  opposed  to  mani- 
fest, or  invisible  by  natural  sight.  Oc- 
cultism is  the  doctrine  or  practice  of 
occult  sciences,  especially  theosophy, 
"  as  claiming  a  divine  illumination,  and 
a  supersensitiveness  to  mental  and 
spiritual  impressions."  See  "  Theoso- 
phy." 

Pagoda.  A  Buddhist  shrine,  usually 
in  the  form  of  a  tower  or  shaped  like  an 
inverted  top. 

Pantheon.  All  the  deities  of  a  people 
taken  collectively. 

Pantheism.     See   "  Theism." 
Patron  Deity.     A  god  invoked  as  the 
special  protector  or  guardian  of  an  in- 
dividual, city,  country,  or  cause. 

Philosophy.  A  discussion  of  those 
fundamental  principles,  laws,  and  causes 
which  are  supposed  to  explain  the  uni- 
verse and  man  in  his  relation  to  God. 
Polytheism.  See  "  Theism." 
Ritual.  "  A  prescribed  form  or 
method  for  the  performance  of  a  relig- 
ious or  solemn  ceremony;  any  form  or 
body  of  rites  and  ceremonies." — Stand- 
ard Diet. 


Appendix:  List  of  Books 


Sect.  A  religious  body  that  has 
separated  itself  from  a  larger  or  older 
body  on  grounds  of  belief  or  practice ;  an 
organized  body  of  dissenters  from  a 
national  or  established  religion. 

Solidarity.  Identity  in  nature  and 
interests,  as  of  the  human  race  as  a 
whole,  or  any  class  or  community. 

Tenet.  From  teneo,  "  I  hold  ";  hence 
any  belief,  opinion,  or  doctrine  held  as 
true  by  an  individual  or  a  religious  body. 

Theism.  A  belief  in  the  existence  and 
personality  of  a  God,  who  is  the  Creator, 
Upholder,  and  Ruler  of  the  universe. 
Atheism  is  a  denial  of  the  existence  of 
God.  Monotheism  is  a  belief  in  the  ex- 
istence of  ons  God  only.  Polytheism 
is  a  belief  in  the  existence  of  more  gods 
tlian  one.  Pantheism  is  that  belief 
which  identifies  God  with  the  universe, 


or  which  holds  that  God  is  the  substance 
of  which  mind  and  matter  are  only 
manifestations. 

Theosophy.  "  A  philosophy  based 
upon  a  claim  of  special  insight  into  the 
divine  nature,  or  a  special  divine  revela- 
tion. It  differs  from  most  philosophical 
systems  in  that  they  start  from  phe- 
nomena, and  deduce  therefrom  certain 
conclusions  concerning  God;  whereas 
theosophy  starts  with  an  assumed 
knowledge  of  God,  directly  obtained, 
through  spiritual  intercommunion,  and 
proceeds  therefrom  to  a  study  and  ex- 
planation of  plienomena." — Century 
Diet.     See   "  Occult." 

Universalism.  The  belief  in  the  final 
recovery  of  all  men  from  sin  and  suffer- 
ing and  their  restoration  to  fellowship 
with  God. 


LIST  OF  BOOKS  REFERRED  TO  IN  THIS  QUARTERLY. 

Aston  (translator):  Nihongi.  Aston:  Shinto.  Barclay:  The  Talmud.  Baynes: 
The  Waij  of  the  Buddha.  Bliss:  Eneye.  of  Missions.  Brown:  Latin  America. 
Chamberlain  (translator):  Kojiki.  Clark:  The  Gospel  in  Latin  Lands.  Clarke:  Ten 
Gre(d  Religions,  2  vols,  Cochrane:  Among  the  Burmans.  Gushing:  Christ  and 
Buddha.  Dennis:  Christian  Missions  and  Social  Progress,  3  vols,  Du  Bose: 
The  Dragon,  Image,  and  Demon.  Giles:  Religions  of  Ancient  China;  The  Sayings 
of  Lao  Tzu;  Strange  Stories  from  a  Chinese  Studio.  Griffis:  Dux  Christus;  The 
Religions  of  Japan.  Hall:  Universal  Elements  of  the  Christian  Religion.  Jevons: 
Introduction  to  Comparative  Religion.  Jones:  India's  Problem:  Krishna  or  Christ. 
Karaka:  History  of  the  Parsis,  2  vols.  Knox:  Development  of  Religion  in  Japan. 
Legge:  The  Religions  of  China.  Morgan:  The  Christ  of  To-day.  Mozoomdar. 
The  Oriental  Christ.  Muir:  Mahomet  and  Islam.  Neely:  Soxdh  America.  Nor- 
dau:  Zionism.  Philipson:  Reform  Movement  in  Judaism.  Reed:  Hindu  Litera- 
ture. Religions  of  Mission  Fields.  Richter:  History  of  Missions  in  India.  Ross: 
The  Universality  of  Jesus.  Sommer  (ed,):  Our  Moslem  Sisters.  Soothill:  A 
Typical  Mission  in  China.  Storrs:  The  Divine  Origin  of  Christianity.  Thoburn: 
Christian  Conquest  of  India.  Tucker:  The  Bible  in  Brazil.  Uhlhorn:  Conflict  of 
Christianity  with  Heathenism.  Williams:  Reb'gious  Life  and  Thought  in  India. 
Zangwill:    Children  of  the  Ghetto.     Zwemer:   Islam. 

Prices  of  any  of  tliese  books  now  in  print  sent  upon  request.  Send  orders  for  them 
direct  to  the  Bible  Study  Publishing  Co.,  Boston. 


n 


Vol.  XXII ..,       Lessons  14-26 

THE  BIBLE  STUDY  UNION  (BLAKESLEE)  GRADED  LESSONS 

THE    COMPLETELY    GRADED    SERIES 

Senior  Grade — Course  A — First  Year 


THE 

CONQUERING    CHRIST 

BY 

ILSLEY     BOONE,    B.D. 


Charles  P.  Kent,  Ph.D.  )  „        ,  .       ^, 

George  A.  Coe,  Ph.D.,  LL.D.  I  ConsulHng  Editors 


CHARLES  SCRIBNER'S  SONS 
New  York 


TABLE   OF    CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course  .... 

Directions  for  Study  .  ... 

THE  LESSONS. 
SECOND  QUARTER.     Modern  Progress  of  Christianity, 

i^esson  14.  The  Problems  of  Africa     . 

Lesson  15.  The  Redemption  of  Africa 

Lesson  16.  The  Struggle  in  India 

Lesson  17.  Burma  and  Assam   . 

Lesson  18.  The  Awakening  of  China 

Lesson  19.  The  Winning  of  China 

Lesson  20.  The  Conflict  in  Japan 

Lesson  21.  The  Glad  Story  of  Korea 

Lesson  22.  At  the  Ottoman  Gates 

Lesson  23.  Christian  Occupation  of  Persia 

Lesson  24.  Among  the  Islands  of  the  Sea 

Lesson  25.  European  Mission  Fields  . 

Lesson  20.  Christianity  in  the  Eastern  Hemisphere.      Review 


iii-  ^• 


85 
92 
99 
IOC 
113 
119 
12G 
132 
139 
140 
153 
100 
100 


APPENDIX. 

Glossary  of  the  More  Unusual  Terms  Used  in  the  Lessons 
List  of  Books  Referred  to  in  this  Quarterly    . 


1,  H 

ii 


Copyright.  1910.  by  the  Bible  Study  Publishing  Co.,  Bostor 


CHARACTER  AND  CONTENTS  OF  THE  COURSE. 


INTRODUCTORY  NOTES. 

Note  1.  Purpose.  The  purpose  of  this  course  is  to  provide  an  interesting  and 
instructive  survey  of  the  entire  field  of  evangelical  Christian  mission  work  by  a 
study  of  the  principal  religions  of  the  world,  of  recent  missionary  triumphs,  of 
notable  missionary  heroes  and  of  missionary  practice  with  its  attendant  fruits. 

Note  2.  Scope.  This  course  embraces  a  survey  of  present  conditions  and 
movements  on  the  mission  field  at  home  and  abroad.  It  does  not  include  an 
historical  study  either  of  religions,  or  of  the  Christian  advance. 

Note  3.  Method.  This  course  proposes  a  consideration,  in  Part  I,  of  the 
leading  non-Christian  religions,  their  principal  beliefs,  their  moral  value,  the 
character  of  their  adherents,  the  practice  rather  than  the  philosophy  of  the 
several  religions  considered,  and  the  opportunities  they  afford  for  Christian 
approach;  in  Part  II,  of  the  actual  work  of  Christianity  among  the  nations,  of 
local  problems  and  the  way  in  which  they  are  met,  and  of  the  present  oppor- 
tunities and  outlook  on  the  several  fields;  and  in  Part  III,  of  the  principles  of 
missionary  practice,  and  the  fruits  of  modem  Christian  conquest. 

Note  4.  Longer  and  Shorter  Course.  The  whole  course  provides  lessons  for 
twelve  months.  The  arrangement  of  parts  also  provides  for  classes  wishing  a 
nine  months'  course.  Such  classes  will  take  Parts  I  and  II  and  omit  Part  III. 
Part  II  is  based  on  Part  I  so  that  the  former  cannot  profitably  be  studied  with- 
out a  previous  study  of  the  latter.  Part  I,  however,  may  be  taken  by  itself  as 
a  three  months'  course  in  Comparative  Religion.  The  course  is  thus  adapted 
for  use  in  such  classes  outside  the  Sunday  school  as  may  desire  a  flexible  yet 
comprehensive  course  on  Christian  missions. 

LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  Revision.) 

Part  I.     NON-CHRISTIAN  RELIGIONS  AND  CHRISTIANITY  COMPARED. 

(Three  months.) 

A  presentation  of  their  principal  tenets,  their  ethical  value,  their  power  for  good 
or  evil,  the  character  of  their  adherents,  the  ground  they  afford  for  a  Christian  ap- 
proach, and  the  points  at  which  they  prove  inferior  to  Christianity. 
Lesson    1.     Religion  in  General.     Its  Universality  and  Purpose. 

The  Religion  of  the  Hindus.     The  Bondage  of  India. 

Reform  Movements  in  Hinduism.     A  Struggle  for  Freedom. 

The  Teaching  of  Buddha.     A  Religion  of  Pessimism. 

A  Chinese  Philosopher  and  his  Work.     Lao  Tzu  and  Taoism. 

Confucius  and  his  Followers.     A  Religion  of  Ethics. 

Shintoism,  the  Native  Religion  of  Japan.     Its  Influence  in  the 
Sunrise  Kingdom. 

The  Monotheism  of  Israel.     A  Study  of  Modem  Judaism. 

The  Prophet  of  Allah.     Beliefs  and  Fruits  of  Mohammedanism. 

A  Degenerate  Christianity.     Catholicism  in  Latin  America. 

iii 


Lesson 

2. 

Lesson 

3. 

Lesson 

4. 

Lesson 

5. 

Lesson 

6. 

Lesson 

7. 

Lesson 

8. 

Lesson 

9. 

Lesson 

10. 

tv 


Introduction 


Lesson  11.     Minor  Religions  of  Mission  Lands.     Forces  which  Cannot  be 

Neglected. 
Lesson  12.     The  Gospel  of  a  New  Era.     Present  World  Status  of  Christianity. 
Lesson  13.     Religious   Values   and   Forces.     Review   of  the   Comparative 

Study  of  Religions. 


Part  n.     MODERN  PROGRESS  OF  CHRISTIANITY.    (Six  months.) 

A  sketch  of  its  extension  among  the  nations  of  the  world;  of  the  geographical,  social 

and  religious  characteristics  of  the  several  fields;  of  the  various  problems  that  arise 

and  of  the  manner  in  which  the  missionaries  meet  them;  and  finally  of  the  present 

opportunities  and  outlook — the  whole  introducing  at  appropriate  points  concise 

biographies  of  notable  missionary  heroes. 

Lesson  14.     The  Problems  of  Africa.     The  Country,  People,  Language,  and 
Political  Conditions. 

Lesson  15.     The  Redemption  of  Africa.     Christian  Forces  in  the  Dark  Con- 
tinent. 

Lesson  16.     The  Struggle  in  India.     The  Gospel  in  Contact  with  Hinduism. 

Lesson  17.     Burma  and  Assam.     Work  where  the  Message  is  Welcome. 

Lesson  18.     The  Awakening  of  China.     Influence  of  the  Occident  upon  the 
Orient. 

Lesson  19.     The  Winning  of  China.     Christianity  upon  Chinese  Territory. 

Lesson  20.     The  Conflict  in  Japan,     Christianity  i;5.  a  Self-satisfied  Atheism. 

Lesson  21.     The  Glad  Story  of  Korea.     Open  Doors  to  the  Hermit  Nation. 

Lesson  22.     At  the  Ottoman  Gates.     Christianity  in  the  Turkish  Empire. 

Lesson  23.     Christian  Occupation  of  Persia.     Prospects  of  the  Work  among 
Shi'ite  Mohammedans. 

Lesson  24.     Among  the  Islands  of  the  Sea.     Oceanica  as  a  Mission  Field. 

Lesson  25.     European  Mission  Fields.     Religious  Conditions  in  the  Greek, 
Roman  and  Protestant  Sections. 

Lesson  26.     Christianity  in  the  Eastern  Hemisphere.     A  Review  of  Asiatic 
and  European  Missions. 

Lesson  27.     Protestantism  in  South  America.     Complex  Conditions  affecting 
Missionary  Work. 

Lesson  28.     In  the  Land  of  the  Aztecs.     Gospel  Opportunities  in  Mexico. 

Lesson  29.     Cuba  and  Porto  Rico.     Political,  Industrial,  and  Religious  Im- 
provement of  the  Islands. 

Lesson  30.     Christian  Forces  in  the  Philippines.     Breaking  the  Bondage  of 
Superstition. 

Lesson  31.     The  Negro   Problem  in  America.     Christian  Contributions  to- 
ward its  Solution. 

Lesson  32.     Mountain  Missions  of  the  South.      Encouraging  Work  among  an 
Isolated  People. 

Lesson  3.3.     The  Foreign  Invasion.     Religious  Phases  of  the  Immigrant  Prob- 
lem in  the  United  States. 

Lesson  34.     The  Work  in  Modern  Babel.     Reaching  the  Alien  Population  of 
our  Cities. 


Character  a-nd  Contents  of  the  Course  ^ 

Lesson  35.     The  Greater  West.     Its  Future  in  the  Making. 

Lesson  36.  Missions  for  Men  of  the  Sea.  By  the  Labrador  and  North  of 
Ireland  Coasts. 

Lesson  37.  The  Children  of  Israel.  Features  of  Christian  Work  among  the 
Jews. 

Lesson  38.  Unevangelized  Areas.  Vast  Regions  yet  Unreached  by  Chris- 
tian Forces. 

Lesson  39.  Christianity  in  the  Western  Hemisphere.  A  Review  of 
American  Missions. 


Part  III.  PRINCIPLES  OF  MISSIONARY  PRACTICE  AND  FRUITS  OF 
CHRISTIAN  CONQUEST.     (Three  months.) 

An  outline  of  the  policies  of  the  mission  boards;  of  the  kinds  of  work  pursued,  and 
the  specific  value  thereof;  of  the  relation  of  the  home  church  to  the  entire  problem,  and 
a  consideration  of  individual  Christian  obligation  in  the  light  both  of  the  need  and 
the  opportunity;  the  whole  emphasizing  some  of  the  chief  consequences  of  the 
Christian  missionary  enterprise. 

1.     Principles  of  Missionary  Practice. 

Lesson  40.     The  Theme  of  Missionary   Preaching.     The    Gospel  Story  of 

Jesus. 
Lesson  41.     The  Power  of  Medical  Missions.     Healing  the  Body  as  Well  as 

the  Soul. 
Lesson  42.     Training  the  Mind,   Hand  and   Heart.     A  Vast   Educational 

System. 
Lesson  43.     Interdenominational  Co-operation.     Territorial  Divisions  and 

Union  Conferences. 
Lesson  44.     The  Church  and  the  Mission  Problem.     Value  and  Function  of 

Organized  Missionary  Agencies. 
Lesson  45.     Modern  Missionary  Movements.     Re-awakening  the  Church  to 

her  Task. 

2.     Fruits  of  Christian  Conquest. 

Lesson  46.     Reflex  Action  on  the  Home  Church.     A  Quickened  Spirituality. 

Lesson  47.  Individual  Renewal  of  Life.  The  Sufficiency  of  Christ  as  Re- 
deemer. 

Lesson  48.     Science  and  Missions.     Indebtedness  of  the  Former  to  the  Latter. 

Lesson  49.     Social  Regeneration.     Power  of  Christianity  to  Purify  Society. 

Lesson  50.  Molding  National  Destinies.  How  they  are  Affected  by  the 
Missionary  Enterprise. 

Lesson  51.     The  World  Kingdom  of  Christ.      Its  Characteristics  and  its  Cost. 

Lesson  52.  What  Christian  Missions  Accomplish.  Review  of  Methods  and 
Resvilts. 


vi  Introduction 


DIRECTIONS  FOR  STUDY. 


This  course  can  render  its  full  value  to  the  student  only 
when  these  directions  are  carefully  followed. 

1.  Read  the  Scripture  selection  thoughtfully,  to  catch  its 
missionary  import. 

2.  Read  the  lesson  over,  section  by  section,  pausing  between 
the  several  sections  to  let  the  mind  dwell  on  the  facts  set  forth. 
Review  the  contents  of  each  paragraph  mentally.  Until  this 
has  been  done  do  not  look  at  the  "  Questions  on  the  Lesson." 

3.  Formulate  a  clear  and  concise  answer  to  each  of  the 
"  Questions  on  the  Lesson,"  and  write  it  down. 

4.  Study  for  yourself  some  one  point  suggested  by  the  lesson 
and  in  which  you  are  particularly  interested.  This  may  be 
a  belief,  a  religious  rite,  a  custom,  a  temple,  a  heathen  deity,  a 
biography  or  some  historic  event.  Whatever  it  is,  study  it 
carefully.  Make  this  course  contribute  to  your  fund  of  general 
knowledge. 

5.  Make  note  of  one  or  two  of  the  best  questions  tliat  come 
to  you  as  you  study  the  lesson,  and  bring  them  up  for  dis- 
cussion in  the  class.  If  no  questions  come  to  you,  study  the 
lesson  again  and  think  harder. 

6.  Be  loyal  to  the  class  in  the  preparation  of  assigned  work. 
If  near  a  public  library,  avail  yourself  fully  of  its  privileges. 
Make  good  use  of  the  catalogues,  or  indexes,  to  periodicals, 
as  within  five  years  many  magazine  articles  bearing  on  the 
subjects  of  this  course  have  appeared. 

7.  Keep  a  note-book  and  pencil  at  hand  both  in  the  class 
and  while  at  study.  In  this  note-book  write  (/)  The  general 
summary  of  each  lesson,  or  other  general  assignment  work; 
(2)  any  special  assignment  made  to  you  individually;  (3) 
results  of  further  investigation  of  any  point,  and  additional 
questions  which  may  arise  in  class  or  in  study.  Such  note- 
book work  is  indispensable  if  best  results  arc  to  be  obtained. 

8.  Ponder  carefully  the  personal  thought. 

9.  Read  these  suggestions  over  frequently.  More  impor- 
tant, put  them  into  practice. 


PART  II 
Modern  Progress  of  Christianity 


Lesson   14.     THE  PROBLEMS  OF  AFRICA.     The  Country, 
People,  Language,  and  Political  Conditions. 

(Read  "  Directions  for  Stud5^"  in  Introduction.) 
Scripture  Reading:  Prophecies  concerning  Ethiopia.     Ps.  68:31;  Is.  ch.  18. 

Note  1.  Object  of  the  Lesson.  To  consider  the  problems  which 
Africa  presents  to  the  Christian,  church,  especially  such  as  arise  out  of 
the  character  of  the  land,  the  people,  the  languages,  and  the  political 
conditions. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Physical  Features  of  the  Continent.  The  continent 
of  Africa  forms  an  irregular  triangle  eleven  and  a  half  million  square 
miles  in  area,  having  its  base  line  parallel  to  the  equator,  and  its  apex 
pointing  southward.  The  equator  cuts  it  half  way  between  the  north- 
ern and  southern  extremities,  though  two  thirds  of  its  area  lie  north 
of  the  equator.  Its  enormous,  but  for  the  most  part  unindented, 
coast-line  offers  only  a  few  good  harbors.  The  chief  objects  of  in- 
terest among  its  physical  features  are  the  mountains,  the  rivers  and 
lakes,  and  the  products  of  the  soil. 

(r)  The  mountains.  South  of  twelve  degrees  north  latitude,  Africa 
is  characterized  by  high  plateaus  and  a  few  lofty  mountain  chains. 
The  rest  of  the  continent,  except  for  the  Atlas  mountains  of  Morocco 
and  Algeria,  and  the  Tarso  mountains  of  the  eastern  Sahara,  is  free 
from  high  elevations.  Abyssinia,  lying  between  the  Nile  and  Somali- 
land,  is  spoken  of  as  the  Switzerland  of  Africa,  the  beauty  of  its  rolling 
country  being  enhanced  by  mountain  peaks  fifteen  to  twenty  thousand 
feet  in  height.  The  elevation  of  the  southern  half  of  the  continent 
affects  the  climate  to  such  an  extent  that  the  hottest  region  is  found 
between  the  tenth  and  twentieth  degrees  north  latitude,  while  the 
snow-clad  ridge  of  Ruwenzori  is  almost  on  the  equator. 

'  (2)  Rivers  and  lakes.  Due  to  the  irregularity  which  marks  the 
mountain  formations  of  Africa,  there  is  no  single  watershed  which 
acts  as  a  divide  to  the  river  systems  of  the  continent.  Four  great 
streams  drain  separate  sections  of  the  African  table-lands,  viz.,  the 

85 


80 


TJic  Conquering  CJin'st 


Les&on 


Nile,  which  rij^os  in  Lake  Victoria  Nyanza  on  the  equator  and  flows 
due  north,  emptying  into  the  JSIediterranean ;  the  Congo,  which,  with 
its  allhient  streams,  rises  in  the  heart  of  tropical  Africa  and  flows 
generally  westward  into  the  Atlantic;  the  Niger,  which  has  its  source 


I 


:'\^^,'fr'  (Trench) 

/^^-  SAHARA   DESERT 


Giiir 


^fj^^~^^=^sL— <KAMKRIN  , 

'■  of  auhivii"-  r ^/ 


AFRICA 


Sr.'.l.-  of  Mill- 


0" 


In  the  acoompanyin'::  map  the  lim^  of  tlio  IJtIi  dosrroo  norlh  lititiuie  is  iiidicatod.. 
Tliis  Iin»^  marks  approximately  the  houiidiry  hi'twvon  tlio  white  aiul  the  hhick  raies. 
tlie  low  reirioii  anl  the  t;il)|i'-Iiii(l.  Mohaim'ne  lanisin  aii.l  paf^anisin;  it  divides  th*. 
(ontinent  into  two  practieally  e<p>al  areas,  and  imlieates  the  region  of  extrenu'  higli 
temperature. 

only  two  hundred  miles  from  the  coast  back  of  the  highlamls  of  Li- 
beria, but  flows  first  northeast  then  southeast  until,  after  a  course  of 
jvor  two  tliDUsand  miUs,  it  i-inntirs  into  llir  Tiiilf  t»f  ("luiiica;  ami  the 


Fourteen  jj^^  Problems  of  Africa  87 

Zambesi,  the  largest  river  of  southern  Africa,  which  rises  in  the  broad 
uplands  of  the  central  plateau  and  flows  southward  and  eastward  into 
the  Indian  Ocean. 

Africa  is  justly  noted  for  a  number  of  great  lakes  contained  within 
its  highland  fastnesses.  Some  of  these  are  from  one  hundred  to  four 
hundred  miles  in  length.  Victoria  Nyanza  is  said  to  be  the  second 
or  third  largest  body  of  fresh  water  in  the  world,  while  Lake  Chad, 
on  the  southern  border  of  the  Sahara,  without  an  outlet  but  remain- 
ing fresh,  has  an  area  of  about  ten  thousand  square  miles. 

(j)  Natural  productions.  The  available  mineral  wealth  of  Africa 
is  not  regarded  as  phenomenal.  Several  valuable  mineral  deposits 
in  the  Atlas  range  of  Morocco  and  Algeria,  consisting  of  iron,  copper, 
antimony  and  manganese,  though  known  to  be  rich,  have  as  yet  been 
but  slightly  developed.  In  the  Abyssinian  region  there  are  large 
deposits  of  iron  ore,  but,  from  lack  of  fuel,  they  cannot  be  profitably 
worked.  Rare  minerals  occur  in  patches,  yet  no  x^rospecting  has 
shown  them  to  be  present  in  abundance.  At  Kimberley,  in  Cape 
Colony,  the  diamond  mines,  covering  seventy  square  miles,  are  the 
richest  in  the  world,  and  have  an  annual  output  valued  at  $22,500,000. 
Algeria  is  rich  in  marble,  breccia  and  other  ornamental  stone,  and  is 
said  to  furnish  the  finest  alabaster  in  the  world.  Apart  from  the 
minerals  of  Morocco  and  Algeria,  the  gold  from  the  Gulf  of  Guinea 
coast,  and  the  diamonds  from  Kimberley,  the  export  trade  of  Africa 
consists  chiefly  of  vegetable  products.  Tunis  furnishes  the  finest 
olive  oil  and  the  best  dates  known  to  commerce.  The  Nile  valley  is 
the  granary  of  the  Mediterranean  countries,  and  in  recent  years  has  fur- 
nished a  cotton  crop  of  large  economic  importance.  Equatorial 
Africa  on  the  east  provides  ivory  from  the  interior,  and  on  the  west 
the  great  staple  is  rubber  secured  from  the  forests  of  the  Congo. 
The  soil  of  southern  Africa  is  remarkably  fertile,  and  where  suitable 
water  supply  is  obtainable,  land  is  gradually  coming  under  cultiva- 
tion. In  the  less  favored  regions  cattle  raising  is  carried  on.  Other 
products  of  the  country  are  wool,  mohair,  wine,  brandy,  ostrich  feathers 
and  tobacco. 

Note  3.  The  People  of  Africa.  The  people  of  Africa  may  be  di- 
vided into  two  main  classes,  or  types,  the  white  races  of  the  north  and 
the  black  races  of  the  south.  (See  note  accompanying  map  on  p.  86.) 
The  Sudan  negroes  and  the  Bantu  negroes  are  separated  by  a  line 
running  approximately  eastward  from  the  head  of  the  Gulf  of  Guinea, 
the  Bantus  being  south  of  this  line.  The  southwestern  corner  of 
Africa  is  occupied  by  Hottentots  and  Bushmen,  whose  derivation  is 


S8  The  Conquering  Christ 


Lesson 


uncertain.  The  white  races  are  found  in  Morocco,  Algeria,  Tunis, 
TripoH,  Egypt,  Abyssinia,  and  SomaHland.  They  have  been  famihar 
with  arts  and  learning  for  centuries  and,  with  the  exception  of  the 
Abyssinians,  who  practise  a  degenerate  Christianity,  they  are  Moham- 
medans. The  black  races  are  devoted  to  fetichism  and  superstitious 
practices,  and  manifest  no  inclination  toward  civilization. 

Among  the  races  thus  described  are  many  tribal  subdivisions,  over 
a  hundred  being  known  among  the  Bantus.  The  social  conditions 
likewise  differ  widely  in  the  different  sections  of  the  continent.  Every 
social  grade  may  be  found  between  the  civilization  of  the  colonists  at 
the  Cape  and  the  savagery  of  the  interior  tribes,  with  whom  canni- 
balism is  still  no  uncommon  practice.  This  situation  makes  it  im- 
possible to  treat  the  missionary  problems  of  Africa  as  though  they 
were  all  alike  in  respect  to  the  social  standards  of  the  people. 

Note  4.  The  Languages  of  the  People.  The  languages  of  Africa, 
like  the  tribes,  are  numerous.  In  northern  Africa,  Arabic  is  in  general 
use,  and  has  been  for  centuries.  In  connection  with  this  language 
there  is  also  a  literature  of  no  mean  proportions.  But  the  Arabic 
speaking  people  constitute  the  minority-  of  Africans.  Among  the 
negroid  races  a  generation  ago  there  were  over  six  hundred  languages 
or  dialects,  and  none  of  these  had  been  reduced  to  writing.  The 
earliest  missionaries  who  went  out  to  Africa  found  that  learning  one 
tongue  was  no  guarantee  that  they  could  speak  intelligibly  to  a  tribe 
only  a  few  miles  away.  This  large  variety  of  dialects  rnade  it  impos- 
sible for  the  missionary  to  prove  useful  outside  of  one  tribe  unless  he 
learned  more  than  one  tongue.  One  of  the  first  tasks  to  which  the 
early  missionaries  gave  themselves  was  the  reduction  of  the  principal 
dialects  to  writing,  and  the  compilation  of  a  grammar  and  a  dictionary. 
The  result  has  been  to  create  an  African  negro  literature,  in  some 
tongues  comprising  many  books  in  addition  to  the  entire  Scriptures 
or  portions  thereof.  The  complex  linguistic  situation  still  prevails 
but,  in  view  of  the  similarity  of  certain  dialects  in  use  among  related 
tribes,  it  is  probable  that  with  the  spread  of  education  there  will  be 
some  reduction  in  the  number. 

Note  5.  Political  Conditions  in  Africa.  Over  ten  million  of  the 
eleven  and  a  half  million  square  miles  of  African  territory  are  now 
under  nominal  European  control,  and  one  half  of  the  remainder  con- 
sists of  the  eastern  part  of  the  Sahara  Desert  and  the  great  lakes. 
France  has  the  largest  holdings  in  Africa,  including  Algeria  and  Tunis, 
on  the  Mediterranean,  French  Congo  north  of  the  Congo  river,  and 
a  great  part  of  the  Sahara  Desert,  besides  minor  holdings  on  the  Gulf 


Fourteen  xhe  Problems  of  Africa  89 

of  Guinea  coast.  Great  Britain,  if  we  omit  the  Nile  valley,  controls 
less  than  two  thirds  as  much  territory  as  France,  but  the  regions  so 
controlled  are  more  productive,  comprising  large  portions  of  two  great 
river  systems.  These  areas  are  a  considerable  section  about  the 
lower  Niger,  and  a  large  part  of  the  upper  Zambesi  basin,  extending 
southward  to  include  the  Transvaal  and  Cape  Colony.  Egypt,  tak- 
ing in  the  whole  Nile  valley,  is  under  Turkish  suzerainty,  but  is  ad- 
ministered by  Great  Britain.  Portugal  possesses  two  colonies  of 
good  proportions:  Angola,  which  has  a  coast-line  of  over  a  thousand 
miles  southward  from  the  mouth  of  the  Congo,  and  Portuguese  East 
Africa,  with  almost  twice  as  much  coast-line,  on  either  side  of  the 
mouth  of  the  Zambesi.  German  East  Africa,  German  West  Africa, 
and  Kamerun,  comprise  the  principal  German  holdings.  Italy  claims 
most  of  Somaliland,  Belgium  has  its  hand  on  the  Congo  State,  and 
Turkey  exercises  authority  over  Tripoli.  Morocco  and  Abyssinia 
are  the  two  largest  of  the  native  states  which  are  not  under  European 
influence.  The  only  other  such  state  is  Liberia,  a  negro  republic, 
settled  by  colonization  with  freedmen  from  the  United  States  in  1821, 
having  its  capital  at  Monrovia,  so  named  after  President  Monroe  of 
this  country.  This  great  political  development  of  Africa  has  oc- 
curred within  one  hundred  years. 

Note  6.  The  Missionary  Problems  of  Africa.  All  of  the  foregoing 
descriptions,  bear  largely  upon  the  problem  of  Africa's  evangelization. 
The  mountainous  nature  of  the  country  makes  travel  and  transporta- 
tion in  the  interior  very  difficult,  sometimes  impossible.  But  ease  of 
transportation  is  so  important  a  factor  in  the  rapid  development  of  a 
country,  that  where  it  is  not  obtainable,  any  movement  for  uplifting 
the  inhabitants  meets  frequent  hindrances.  Even  the  large  rivers 
contribute  but  slightly  to  the  solution  of  the  difficulty,  for  as  they 
approach  the  coast  from  the  highlands  they  are  broken  by  falls  and 
rapids  which  limit  navigation  and  commerce  to  the  lower  river,  ex- 
cept as  a  troublesome  portage  around  the  falls  will  permit  reship- 
ment.  The  frequently  low  and  marshy  coast-line  favors  the  devel- 
opment of  those  malarial  diseases  which  are  more  common  in  Africa 
than  in  any  other  continent.  Moreover,  aside  from  the  diamond 
and  gold  production,  the  natural  wealth  of  the  land  is  not  sufficient 
to  form  any  great  attraction  to  foreigners.  These  considerations 
make  it  improbable  that  alien  people  will  ever  become  a  very  large 
constituent  of  the  population.  A  Christian  civilization  is  not  likely 
to  be  imported  into  Africa  at  large.  The  task  of  the  missionary  will 
be  to  develop  out  of  the  negroid  races  new  nations  whose  God  shall  be 


90  The  Conquering  Christ  ^"«°^ 

Jehovah,  and  whose  national  ideals  will  conform  to  Christian  stand- 
ards of  purity,  justice,  and  mercy. 

This  task  will  be  specially  difficult  by  reason  of  the  prevalence  of 
fevers,  the  multiplicity  of  tongues,  the  childlike  simplicity  and  igno- 
rance of  the  people,  and  in  some  quarters  the  constant  and  annoying 
opposition  of  the  government,  as  of  recent  years  in  the  Congo  region. 
In  spite  of  these  difficulties,  and  at  the  cost  of  hundreds  upon  hun- 
dreds of  lives,  large  areas  of  Africa  have  undergone  a  wonderful  moral 
transformation  within  a  single  generation.  The  task  has  only  just 
begun;  time  will  witness  its  glorious  consummation. 

ADDITIONAL  READING  REFERENCES. 

(i)  The  heart  of  the  continent.  Drummond:  Tropical  Africa. 
(2)  Dark  peoples  and  their  customs.  Naylor:  Daybreak  in  the  Dark 
Continent,  ch.  2.  (j)  Life  of  Livingstone.  Hughes:  Livingstone. 
(4)  The  Egyptian  situation  under  British  control.  Cromer:  Egypt, 
2  vols.;  also  Giffen:  The  Egyptian  Sudan.  (5)  The  story  of  the 
Congo  region.     Johnston:  George  Grcnjell  and  the  Congo. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  religions  have  we  studied  in  the  preceding  lessons  ?  2.  How 
has  religion  affected  the  development  of  the  human  race?  3.  What 
i^;  your  estimate  of  the  non-Christian  religions?  4.  Why  do  we  judge 
Christianity  to  be  the  final  religion?  5.  How  will  the  studies  which 
we  begin  to-day  differ  from  those  which  have  preceded?  6.  What 
is  the  subject  of  to-day's  study?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  can  you  say  of  the  size,  location  and  coast-line  of  Africa? 
of  its  mountains?     (Note  2.) 


2.  Dcscril)C  the  chief  river  systems  of  the  continent.     The  lakes. 


3.   What  arc  the  natural  products  of  Africa? 


4.  In  respect  to  what  features  docs  the  twelfth  degree  of  north 
hi'itudc  serve  as  a  convenient  line  of  demarcat  an?  (Note  under 
r.iap,  p.  80.) 


Fourteen  The  Problems  of  Africa  91 

5.  Into  what  chief  groups  may  we  divide  the  people  ?     (Note  3.) 

6.  Characterize  the  religious  and  social  life  of  the  two  main  divisions. 

7.  Tell  what  you  can  of  the  languages  of  Africa.     (Note  4.) 


8.    What  has  been  the  initial  work  of  many  of  the  African  mis- 
sionaries? 


9.   Describe  the  political  situation  of  the  continent.     (Note  5.) 


10.   What  three  native  states  are  free  from  European  control? 


11.   How  do  these  features  which  we  have  been  discussing  affect 
the  problem  of  Africa's  evangelization?     (Note  6.) 


QUESTIONS  FOR  DISCUSSION. 

1.  How  will  the  physical  features  of  Africa  affect  its  future  com- 
mercial development?  2.  What  bearing  has  this  fact  upon  the  mis- 
sionary problem?  3.  Which  would  you  regard  as  the  more  hopeful 
missionary  territory,  the  north  of  Africa  or  the  south?  Why?  4, 
What  degree  of  importance  do  you  attach  to  the  linguistic  labors  c/' 
missionaries?  5.  Is  the  political  partition  of  Africa  among  European 
nations  to  the  advantage  of  the  African  natives?  6.  How  does  the 
political  situation  affect  the  missionary  enterprise? 

Mission  Gem.  "  If  I  had  a  thousand  lives,  Africa  should  have  them 
all." — Bishop  Mackenzie. 


92  The  Conquering  Christ  ^^*^°^ 

Personal  Thought.  For  centuries  Africa  has  supported  a  native 
population  numbering  about  150,000,000,  and  the  conversion  of  these 
people  now  lies  at  the  door  of  the  Christian  church.  In  a  measure 
this  is  my  personal  task.  I  should  acquaint  myself  with  the  problem 
of  Africa's  conversion,  and  should  become  familiar  with  the  agencies 
which  are  being  employed.  Might  I  not,  through  study,  and  prayer, 
and  work,  definitely  relate  myself  to  the  extension  of  the  kingdom  of 
Christ  in  this  dark  continent? 


Lesson  15.     THE  REDEMPTION  OF  AFRICA.     Christian 
Forces  in  the  Dark  Continent. 

o 

Scriptvire  Reading:  An  Early  African  Convert.     Acts  8 :  26-40. 

Note  1.  Object  of  the  Lesson.  To  note  some  of  the  pioneer  work 
of  modern  African  missions,  the  chief  forces  of  opposition  against 
which  Christianity  must  contend,  the  situation  to-day,  and  the  price 
to  be  paid  for  a  Christian  Africa. 

THE  LESSON  UNFOLDED. 
Note  2.  Pioneers  of  Modern  African  Missions.  Among  the  hun- 
dreds of  Christian  heroes  who  have  given  their  lives  for  the  spiritual 
redemption  of  Africa,  the  following  are  conspicuous,  (j)  Robert 
Moffat.  Robert  Moffat,  a  Scotchman,  born  in  1795,  sailed  for  South 
Africa  as  a  representative  of  the  London  Missionary  Society  at  the 
age  of  twenty-two.  Though  he  landed  at  the  Cape  he  was  not  content 
to  stay  where  mission  work  had  become  safe  and  comparatively  easy, 
but  soon  passed  beyond  the  limits  of  civilization  and,  in  company  with 
another  missionary,  began  work  in  the  northern  regions  of  Cape  Col- 
ony, among  the  wild  Bechuanas.  From  this  time  onward  he  gave 
himself  unremittingly  to  the  work  of  Africa's  redemption,  accepting, 
in  all  the  fifty-three  years  of  active  service,  but  one  brief  furlough. 
He  labored  for  twelve  years,  before  his  earliest  church  of  six  members 
was  organized.  The  communion  service  employed  at  the  first  Lord's 
Supper  was  one  which  had  just  been  received  in  response  to  a  request 
made  by  Mrs.  Moffat  two  years  before,  when  the  outlook  was  still  very 
dark.  In  writing  to  a  friend  in  England,  she  had  said,  "  Send  us  a 
communion  service;  we  shall  want  it  some  day."  This  incident 
illustrates  the  indomitable  cheerfulness  which  permeated  all  the  work 
of  Robert  and  Mary  Moffat.  During  the  long  years  of  labor,  Moffat 
reduced  the  language  to  writing,  and  translated  the  entire  Bible  into 
the  vernacular.     In  1872,  having  returned  to  England,  where  he  died 


^^i^^^  The  Redemption  of  Africa  93 

in  1883,  he  received  the  degree  of  doctor  of  divinity  from  the  Uni 
versity  of  Edinburgh,  and  a  testimonial  of  about  £0,000.  Of  genial 
temperament,  optimistic,  and  exceptionally  courageous,  Moffat  ex- 
ercised his  persistent  will  to  the  overcoming  of  every  danger  and 
difficulty.  Though  he  found  the  Bechuanas  murderous  savages,  he 
left  them  with  their  language  reduced  to  writing,  with  some  desire  to 
cultivate  the  ideals  of  civilization,  and  with  the  beginning  of  a  Christian 
church. 

(2)  David  Livingstone.  "  I  have  sometimes  seen,  in  the  morning 
sun,  the  smoke  of  a  thousand  villages  where  no  missionary  has  ever 
been."  These  words  from  the  lips  of  Robert  Moffat  came  to  David 
Livingstone  as  the  call  to  a  life  work  in  unexplored  Africa.  From 
1840  till  his  death  in  1873,  he  gave  himself  unreservedly  to  African 
exploration.  The  story  of  these  long  years  of  struggle,  many  of  them 
spent  with  no  English  companion,  driven  to  his  explorations  in  the 
conviction  that  he  was  merely  breaking  ground  for  later  missionaries, 
persistently  fighting  the  slave  trade,  winning  the  confidence  of  hostile 
chiefs  and  cannibal  tribes,  made  partially  deaf  by  African  fever,  and 
temporarily  blind  by  a  projecting  branch,  burying  his  dearly  loved 
wife  on  the  banks  of  the  Zambesi,  lost  to  the  world  for  years,  and 
found  again  by  Henry  M.  Stanley  at  Ujiji — who  shall  ever  tell  the 
sum  of  those  solitary  years!  Of  him  Stanley  wrote:  "For  four 
months  and  four  days  I  lived  with  him  in  the  same  hut,  or  the  same  boat, 
or  the  same  tent,  and  I  never  found  a  fault  in  him.  I  went  to  Africa 
as  prejudiced  against  religion  as  the  worst  infidel  in  London.  But 
there  came  to  me  a  long  time  for  reflection.  I  was  out  there  away 
from  a  worldly  world.  I  saw  this  solitary  old  man  there,  and  I  asked 
myself,  '  Why  does  he  stop  here?  What  is  it  that  inspires  him?' 
Little  by  little,  seeing  his  piety,  his  gentleness,  his  zeal,  his  earnest- 
ness, and  how  he  went  quietly  about  his  business,  I  was  converted  by 
him,  although  he  had  not  tried  to  do  it."  At  four  o'clock  one  morn- 
ing, on  the  shores  of  Lake  Bangweolo,  his  black  servants  found  him 
upon  his  knees  at  his  bedside,  his  candle  still  burning.  "  The  weari- 
ness and  painfulness,  the  watchings,  the  hunger  and  thirst,  the  fast- 
ings, the  loneliness,  were  all  past."  His  heart  they  buried  in  Africa, 
and  his  body  they  carried  to  the  coast  and  gave  into  the  keeping  of 
the  British  Consul.  Final  interment  took  place  in  Westminster 
Abbey,  when  a  nation  did  him  homage  and  the  whole  world  paid  him 
tribute. 

(j)  Alexander  Mackay.  Stanley's  Challenge  to  Christendom,  is- 
sued from  Uganda  in  1875,  and  bearing  the  appeal  of  King  Mtesa 
that  missionaries  be  sent  to  his  people,  fell  under  the  eyes  of  Alexander 


94  The  Conquering  Christ 


Lesson 


Mackay,  son  of  a  Scotch  clergyman  and  at  that  time  chief  constructor 
in  a  great  engineering  establishment  at  Berlin.  Mackay  offered  him- 
self to  the  Church  Missionary  Society  and  pleaded  for  an  opportunity 
to  go.  He  was  accepted,  and  with  seven  companions  started  for 
central  Africa.  Within  three  months  one  had  died,  and  ere  the  first 
year  closed,  the  African  fever  claimed  two  more.  The  end  of  the 
second  year  saw  Mackay,  alone  of  the  eight,  still  living.  In  Uganda, 
on  the  shores  of  Victoria  Nyanza,  he  labored  twelve  years,  defying 
"  fever  and  persecution,  the  intrigues  of  Romanists  and  Mohammedans, 
the  martyrdom  of  his  converts,  and  attempts  upon  his  own  life." 
Exiled  at  last  from  Uganda,  he  gathered  some  of  his  converts  at 
Usambiro  on  the  southern  border  of  the  lake  and  there  for  three  years 
more  carried  on  his  missionary  labors  until,  in  1890,  the  deadly  fever 
claimed  him  also.  Only  six  years  after  his  death,  the  fruit  of  the  seed 
which  he  was  the  first  to  sow  was  thus  summarized:  "  A  hundred 
thousand  souls  brought  into  close  contact  with  the  Gospel — half  of 
them  able  to  read  for  themselves;  two  hundred  buildings  raised  by 
native  Christians  in  which  to  worship  God  and  read  His  word;  two 
hundred  native  evangelists  and  teachers  entirely  supported  by  the 
native  church;  ten  thousand  copies  of  the  New  Testament  in  circula- 
tion; .  .  .  the  power  of  God  shown  in  changed  lives — and  all  this  in 
the  center  of  the  thickest  spiritual  darkness  in  the  world." 

(4)  Paul,  the  Apostle  of  Banza  Manteke.  Paul,.  "  the  Apostle  of 
Banza  Manteke,"  was  the  son  of  a  chief  who  ruled  over  one  of  the 
Congo  tribes.  His  attitude  toward  the  missionaries  and  their  work 
was  one  of  bitter  hostility.  He  traveled  about  through  more  than 
fifty  villages  of  his  tribe,  and  by  beating  his  drum,  dancing,  and  dis- 
tribution of  wine  sought  to  break  up  the  services  of  missionaries  or 
the  prayer  meetings  of  the  native  Christians.  But  one  evening  he 
found  himself  on  the  bank  of  the  Congo  with  no  means  of  crossing, 
no  friendly  house  in  the  rear,  wild  animals  threatening  him  as  night 
came  on,  and  in  his  distress  he  ventured  to  pray  to  the  Christian's  God. 
The  timely  appearance  of  the  boatman  he  construed  as  the  direct 
answer  to  his  prayer.  Henceforth  he  gave  himself  wholly  and  un- 
reservedly to  the  preaching  of  the  Gospel.  After  attending  school, 
he  asked  to  be  sent  to  the  worst  village  in  the  field.  When  this  town 
refused  to  admit  him,  he  pitched  his  tent  just  outside  and  began  a 
siege.  Here  he  labored  persistently,  enduring  cold,  hunger,  priva- 
tion and  persecution,  until  he  built  up  a  church  within  the  town  of 
over  five  hundred  members.  His  church  became  a  missionary  center 
of  the  district,  and  over  fifty  of  its  young  men  enlisted  as  missionaries 
to  carry  the  Gospel  to  other  towns.     In  January  of  1902  Paul  died 


Fifteen 


The  Redemption  of  Africa 


95 


leaving  behind  him  a  Hving  memorial  in  the  changed  hearts  of  thou- 
sands of  his  countrymen. 

Note  3.  The  Forces  of  Opposition,  (z)  Mohammedanism.  Mission 
work  in  the  north  of  Africa  is  concerned  almost  entirely  with  Mo- 
hammedanism. But  Mohammedanism  is  itself  a  powerful  missionary 
agency,  which  by  its  fanatical  hostility  to  the  Christian  propaganda 
becomes  one  of  the  most  formi- 
dable forces  with  which  Christian- 
ity has  to  cope.  Wherever  Chris- 
tianity gains  a  foothold  in  Moslem 
territory,  persecution,  misrepre- 
sentation, intrigue  with  govern- 
ment ofhcials,  and  formal  presen- 
tation to  the  courts  of  trumped-up 
charges  against  the  missionaries, 
are  the  weapons  chiefly  employed. 

(2)  Pagan  society.  The  insti- 
tutions of  a  pagan  society  consti- 
tute another  great  barrier  to  the 
progress  of  missions  in  Africa. 
People  on  whose  minds  such  ideas 
as  the  equality  of  women,  the  sin 
of  slavery,  the  sanctity  of  mar- 
riage, the  sacredness  of  life,  the 
virtue  of  honesty,  a  God  of  love, 
and  a  life  of  righteousness  have 
never  dawned,  cannot  recast  their 
world  of  thought  in  a  moment. 
It  is  very  difficult  for  them  to 
see  the  reasonableness  of  any  other  way  than  their  own.  To  reverse 
the  social  and  moral  ideals  of  a  race  is  a  long  and  arduous  task.  And 
yet  the  history  of  African  civilization  within  the  past  generation  is 
the  story  of  almost  miraculous  progress. 

(j)  Exploiting  companies.  With  the  political  partition  of  Africa, 
which  was  completed  about  1890,  the  exploitation  of  the  land  by 
chartered  companies  and  by  enterprising  commercial  agencies  began. 
The  vilest  and  deadliest  alcoholic  drinks  were  poured  into  Africa, 
and  to  the  traffic  in  them  the  savages  fell  a  ready  prey.  Good  King 
Khama  of  Bechuanaland  recognized  the  evil  that  it  wrought,  and 
pleaded  with  the  British  Administration  against  it.  He  wrote: 
"  Drink  puts  devils  into  men,  and  destroys  their  souls  and  their 
bodies  forever.     Its  wounds  never  heal.      I  pray  your  honor  never  to 


«"1 


African  Fetiches. 

Objects  of  worship  used  to  preserve  one  from 
evil  influences.  (For  a  description  of  African 
letichiem,  see  Lesson  U,  Note  2.) 


96  The  Conquering  Christ  Lesson 

ask  me  to  open  even  a  little  door  to  the  drink."  While  some  of  the 
chartered  companies  have  not  been  cruel  in  their  operations,  others, 
notoriously  those  operating  in  the  Congo  rubber  region,  have  been 
inhuman  beyond  all  description.  A  German  company  in  its  official 
organ  even  went  so  far  as  to  state:  "  We  have  acquired  this  colony, 
not  for  the  evangelization  of  the  blacks,  not  primarily  for  their  well- 
being,  but  for  us  whites.  Whoever  hinders  our  object  we  must  put 
out  of  the  way."  This  company  definitely  urged  the  suppression  of 
th ;  missions  within  its  territory;  and  in  view  of  its  printed  object  the 
motive  is  not  far  to  seek. 

{4)  Roman  Catholicism.  Wherever  Roman  Catholicism  has  the 
opportunity  of  harassing  Protestant  missionaries  it  generally  assumes 
a  hostile  attitude.  This  is  possible  especially  in  districts  under 
French,  Spanish  or  Portuguese  dominion,  where  Catholic  officials  are 
not  infrequently  induced  to  take  action  directly  hostile  to  the  Prot- 
estant missions.  In  1896,  when  the  French  came  into  possession  of 
the  island  of  Madagascar,  Protestant  mission  property  was  violently 
seized  by  Catholics  under  protection  of  the  government.  When 
seizure  was  resisted,  imprisonment,  torture,  and  even  murder  followed. 
A  papal  bull  directed  against  Protestant  missions  on  the  Congo 
stated:  "  The  movements  of  the  heretics  are  to  be  followed  up,  and 
their  efforts  harassed  and  destroyed." 

Note  4.  The  Situation  To-day.  There  are  to-day  at  work  in  Africa 
about  one  hundred  missionary  societies,  one  quarter  of  them  being 
American.  The  work  of  these  societies  is  carried  on  by  more  than 
twenty  thousand  men  and  women,  more  than  three  quarters  of  whom 
are  natives.  Public  schools,  seminaries  and  colleges,  industrial 
schools,  hospitals  and  churches,  are  among  the  institutions  supported 
by  these  bodies.  Almost  the  whole  of  Africa  is  now  sparsely  dotted 
with  mission  stations.  From  these  centers  radiate  the  most  helpful 
and  wholesome  influences  for  the  uplifting  of  the  continent.  Almost 
four  thousand  day  schools,  and  over  a  hundred  and  fifty  institutions 
of  higher  learning  under  missionary  control  are  contributing  their 
quota  to  this  end.  Region  after  region  is  becoming  accessible  as  never 
before  to  Christian  occupation,  and  unless  the  civilization  of  Africa  is 
to  be  a  civilization  without  Christ,  the  forces  of  the  church  must  at 
once  enter  the  continent  in  advance  of  the  commercial  agencies.  Al- 
ready the  native  church  has  achieved  wonderful  results,  notably  in 
Uganda,  South  Africa,  and  the  Congo.  Some  types  of  African  Chris- 
tianity put  American  Christianity  to  shame.  Stanley's  report  of  his 
African  journey  contained  the  following  testimonial:    "  The  story  of 


Fifteen  fhe  Redemption  of  Africa  .  97 

the  Uganda  missionary  enterprise  is  an  epic  poem.  These  native 
Africans  have  endured  the  most  deadly  persecutions.  The  stake  and 
fire,  the  cord  and  clu.b,  the  sharp  knife  and  the  rifle  bullet,  have  all 
been  tried  to  cause  them  to  reject  the  teachings  they  have  absorbed. 
Staunch  in  their  beliefs,  firm  in  their  convictions,  they  have  held 
together  stoutly  and  resolutely."  Liberality  and  faithfulness  are  not 
without  beautiful  exemplification.  But  the  missionary  burden  is 
too  great  for  the  native  Christians  'to  carry  alone.  There  are  less 
than  500,000  reported  communicants  of  the  Protestant  missions  in 
Africa,  while  the  entire  nominal  Christian  population,  including  the 
Catholic,  Coptic,  Abyssinian  and  Eastern  churches,  is  less  than  nine 
millions.  This  leaves  approximately  141,000,000  to  be  reached  by 
the  Gospel.  Such  a  task  can  scarcely  be  overstated.  It  will  require 
much  sacrifice,  large  vision,  and  earnest  prayer  to  bring  the  kingdom 
to  pass  among  such  a  multitude  in  the  face  of  powerfully  hostile  forces. 
But  only  the  fighting  is  ours;  the  issue  is  His. 

ADDITIONAL  READING  REFERENCES. 

(j)  Daybreak  and  opportunity  in  Africa.  Naylor:  Daybreak  in 
the  Dark  Continent,  •ch.  8.  (2)  The  native  religious  ideas  as  a  force 
of  opposition  to  African  missions.  Nassau :  Fetichism  in  West  Africa. 
(j)  What  pioneering  in  African  mission  work  really  means.  Har- 
rison: Mack  ay  of  Uganda.  {4)  Mission  work  at  first  hand.  Springer: 
Snap  Shots  from  Sunny  Africa. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Mention  the  more  important  physical  features  of  Africa.  2.  How 
does  the  mountainous  character  of  the  country  affect  the  missionary 
enterprise?  3.  How  do  the  river  systems  and  coast-line  affect  the 
work?  4.  What  is  the  real  missionary  problem  in  Africa?  5.  What 
is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Mention  some  of  the  conspicuous  pioneers  of  modern  African 
missions.     (Note  2.) 


2.  Sketch  the  career  of  Robert  Moffat. 


3.  What  was  Moffat's  contribution  to  the  progress  of  civilization? 


98  ,  The  ConqtiQring  Christ  Lesson 

4.   What  was   Livingstone's   outstanding  contribution  to  the  mis- 
sionary cause? 


5.   Tell  what  you  can  of  Alexander  Mackay,  and  of  the  success  that 
ultimately  crowned  his  work. 


6.   What  does  the  story  of  Paul,  the  son  of  an  African  chief,  suggest 
as  to  the  religious  capacity  of  the  African? 


7.   With  what  forces  in  Africa  does  Christianity  have  to  contend? 
(Note  3.) 


8.   Where  and  by  what  means  does  Mohammedanism  oppose  mis- 
sionary work? 


9.   How  does  pagan  society  present  difificulties? 


10.  Characterize  the  methods  of  some  exploiting  companies  in  their 
African  enterprises. 


1 1.   What  have  missions  thus  far  accomplished  for  Africa  ?     (Note  4.) 


12.   What  is  the  task  in  respect  to  Africa  as  it  now  lies  before  the 
Christian  church? 


Sixteen  j-jj^  Struggle  in  India  99 

QUESTIONS  FOR  DISCUSSION. 

1.  Why  should  we  regard  Livingstone's  work  as  thoroughly  mis- 
sionary? 2.  To  what  extent  are  the  industrial  schools,  hospitals, 
and  such  lines  of  missionary  work  legitimate  agencies  in  the  introduc- 
tion of  Christianity  into  a  country?  3.  Do  you  think  the  possibilities 
for  a  large  and  influential  career  are  greater  in  Africa  than  in  America 
to-day?  State  reasons  for  your  answer.  4.  Compare  Africa  with 
the  United  States  in  respect  to  its  need  for  Christian  workers.  5. 
Mention  a  list  of  ways  in  which  the  class  can  hasten  the  kingdom  in 
Africa.     Which  of  these  ways  will  the  class  agree  to  adopt? 

Mission  Gem.  "  I  have  suffered  many  things,  but  I  would  gladly 
go  through  it  all  again  if  I  could  flash  that  word  *  Saviour  '  into  the 
darkness  of  another  African  tribe." — Willis  R.  Hotchkiss. 

Personal  Thought.  As  I  have  studied  the  situation  in  Africa,  I 
have  become  more  aware  than  heretofore  of  the  world's  great  need. 
Henceforth  Africa  must  mean  more  to  me.  Ought  I  not  mean  more 
to  Africa  ?  Yet  Africa  is  only  a  portion  of  the  great  missionary  enter- 
prise. Surely  this  work  in  which  Christ  would  have  me  take  a  personal 
interest  is  of  vast  dimensions.  It  is  large  enough  to  demand  the  full 
exercise  of  my  every  power.  Father  in  heaven,  grant  that  I  too  may 
love  thy  world,  and,  in  that  love,  work  and  pray  for  the  redemption  of 
Africa. 


Lesson  16.    THE   STRUGGLE   IN   INDIA.     The   Gospel   in 
Contact  with  Hinduism. 

Scripture  Reading :  The  Countless  Multitude  of  the  Redeemed.     Rev.  7 :  9-17. 

Note  1.  Object  of  the  Lesson.  To  state  the  social  and  religious 
conditions  under  which  Christian  missions  are  prosecuted  in  India,  to 
point  out  what  Christianity  has  thus  far  accomplished  for  the  land,  and 
to  indicate  the  lines  of  present  and  future  work. 

THE  LESSON  UNFOLDED. 
Note  2.  The  Non-Christian  Religions  of  India.  Missionary  methods 
in  India  are  largely  governed  by  the  complex  religious  conditions 
which  prevail.  Parsism,  Jainism,  Buddhism,  Mohammedanism,  and 
Hinduism  are  the  chief  non-Christian  religions  of  the  country.  Nu- 
merically, the  first  two  are  a  negligible  quantity,  but  the  Buddhists 
number  about  ten  million,  chiefly  in  Burma  and  Assam  (to  be  studied  in 
the  next  lesson),  the  Mohammedans,  between  sixty-five  and  seventy 
million,  and  the  Hindus,  over  two  hundred  million.  The  most  aggres- 
sive of  these  are  the  Mohammedans,  who,  though  at  present  found 
chiefly  in  the  northern  provinces,  are  rapidly  extending  their  influence, 
into  the  heart  of  Hindu  territory.     The  adherents  of  Mohammedanism 


100  The  Conquering  Christ  Lesson 

develop  an  assertiveness,  independence,  pride  and  arrogance  that 
frequently  make  them  the  influential  men  of  the  community.  .  As  a 
force  of  tremendous  vitality  and  growing  power  Mohammedanism 
is  one  of  the  great  factors  to  be  reckoned  with  in  the  work  of  India's 
evangelization. 

The  real  struggle  in  India  to-day,  however,  is  with  Hinduism. 
More  than  two  thirds  of  the  population  profess  this  conglomerate  faith. 
While  the  reform  movements  in  Hinduism  (see  Lesson  3)  indicate  a 
growing  sense  of  religious  dissatisfaction,  the  great  mass  of  the  people 
are  still  idolaters.  This  religious  degradation,  with  the  social  slavery 
involved  in  the  caste  system,  suggests  something  of  the  situation  which 
Christianity  aims  to  relieve. 

Note  3.  Social  Conditions  of  the  Land.  Pride,  polygamy  and 
poverty  are  three  of  the  principal  factors  in  the  social  situation.  Of 
these  the  first  mentioned  finds  expression  in  a  strict  adherence  to  the 
caste  system.  The  Brahmans  are  the  proudest  set  of  men  in  India. 
But  it  is  no  less  true  that  even  the  low-caste  men  nurse  a  sense  of  pride 
because  of  their  own  superiority  to  people  of  still  lower  caste;  and  so 
jealously  is-this  pride  cherished  that  where  a  member  of  any  given  caste 
is  won  to  Christianity,  the  whole  caste  feels  disgraced,  persecutes  the 
convert,  sometimes  to  death,  and  arouses  the  utmost  hostility  against 
the  missionaries.  To  this  pride,  in  many  instances,  may  be  traced  the 
hostility  to  institutions  such  as  mission  schools,  which  seem  to  have 
little  relation  to  caste  distinctions.  With  rare  exceptions,  therefore, 
the  Hindus  look  with  disfavor  upon  Christianity.  Though  at  first  they 
may  welcome  a  missionary,  their  show  of  love  may  turn  to  fierce 
hostility  when  the  first  convert  is  won. 

Before  the  advent  of  Christianity  in  India  polygamy  was  a  national 
practice.  Even  to-day  it  is  recognized  by  the  British  government, 
each  of  the  wives  in  a  polygamous  household  having  equal  legal  stand- 
ing with  all  the  others.  This  situation  presents  a  problem  of  peculiar 
and  grave  difficulties  to  the  Christian  missionary.  In  pagan  Africa  the 
wives  are  the  property  of  the  husband,  and  have  no  legal  standing. 
Hence  the  converted  African  can  put  away  his  wives  at  will,  and  con- 
form to  the  Christian  monogamic  ideal.  In  India  this  is  impossible, 
for  the  wife's  legal  standing  protects  her  from  this  summary  dismissal. 
The  situation  is  further  complicated  by  the  hardship  and  misery 
incident  to  any  separation  of  the  wife  and  her  children  from  the  house- 
hold of  the  father.  How  to  meet  the  difficulty  is  as  yet  an  unsolved 
problem.  At  one  time  certain  Protestant  missionaries  actually  pe- 
titioned the  home  authorities  for  permission  to  determine  for  them- 
selves whether  or  not  polygamists  should  be  baptized  and  received 


'^^'-^'^^'^  The  Struggle  in  India  101 

into  the  church,  many  of  them  feehng  convinced  that  this  was  the 
most  rational  method  of  solving  the  difficulty.  Fortunately  this  peti- 
tion was  not  granted — fortunately,  because  just  at  that  time  the  native 
reformers  were  preaching  against  polygamy,  and  had  the  request  been 
granted  there  would  have  existed  the  anomaly  of  the  Christian  church 
receiving  those  whom  even  heathen  reformers  denounced.  The  re- 
fusal of  church  membership  to  polygamists  has  its  attendant  evils,  as 
frequently  monogamist  converts  refuse  to  join  where  their  brothers  are 
not  welcome.  In  one  such  instance,  ten  monogamists  and  one  polyg- 
amist  professed  Christ,  and  sought  church  admission,  but  when  the 
polygamist  refused  to  give  up  his  wives,  and  was  therefore  rejected  as 
a  candidate,  all  the  others  withdrew.  The  social  ramifications  and 
results  of  polygamy  are  multitudinous,  encountering  the  missionary  at 
almost  every  turn. 

The  third  social  factor  which  greatly  affects  the  missionary  work  oj 
India  is  the  terrible  poverty  of  the  people.  The  average  monthly 
wage  of  ninety-five  per  cent  of  the  Indian  Christians  is  not  more  than 
two  and  a  half  dollars.  This  excessive  poverty  is  due  to  three  facts 
viz.,  the  caste-weakened  industrial  system,  which  limits  certain  trades 
and  forms  of  labor  to  specific  castes.  A  man  out  of  work  in  one  caste 
cannot  take  up  work  in  another.  To  do  so  would  arouse  the  hostility 
of  the  invaded  caste,  and  would  bring  upon  the  invader  the  ignominy 
of  having  broken  with  his  own  people.  This  strict  limitation  placed 
by  caste  upon  labor  cripples  industry  and  tends  toward  poverty.  As  a 
Christian  is  regarded  as  having  broken  caste,  it  is  next  to  impossible 
for  one  to  obtain  employment,  and  how  to  earn  a  livelihood  becomes  a 
serious  problem.  A  second  fact  of  economic  importance  is  that  the 
natural  resources  of  the  country  are  chiefly  above  ground,  i.  e.,  India 
is  relatively  poor  in  minerals.  Seventy-five  per  cent  of  the  population 
are  agriculturists.  Yet  large  areas  employed  in  the  raising  of  cereals, 
especially  the  plains  of  the  Ganges  and  the  Indus,  are  areas  of  uncertain 
rainfall,  and  it  is  in  these  regions  that  the  great  Indian  famines  occur. 
When  these  famines  scourge  the  land,  one  half  of  India  goes  hungry, 
and  thousands  of  persons  starve  to  death.  These  periodic  occur- 
rences pauperize  whole  villages  and  cities,  and  the  baneful  effects  are 
felt  throughout  the  country.  The  scarcity  of  minerals  and  the  con- 
ditions of  industry  make  it  impossible  for  India  to-day  to  assume  any 
comrnercial  importance.  Hence,  without  a  commerce,  afflicted  by 
frequent  and  devastating  famines,  and  limited  in  industry  by  the 
pauperizing  caste  system,  India  experiences  a  poverty  such  as  few 
other  lands  know.  Add  to  this  the  fact  that  India  supports  a  denser 
population  than  any  similar  area,  China  excepted,  and  the  economic 


f 


102 


The  Conquering  Christ 


Lesson 


situation  is  seen  to  present  a  grave  problem.  The  hardships  involved 
are  increased  when  one  becomes  a  Christian,  and  herein  lies  the  bearing 
of  India's  poverty  upon  the  problem  of  her  evangelization. 

Note  4.  One  Century  of  Christian  Missions.  In  spite  of  all  the 
hindrances  indicated  in  the  preceding  paragraph,  Christianity  has 
made  an  amazing  record  of  achievement  in  India  within  one  hundred 
years.  To-day  there  are  more  than  three  million  Christians,  all  de- 
nominations, in  British  India,  and  in  a  tabulation  of  nine  religions 
of  the  land,  Christianity  comes  fifth.  Yet  it  is  not  in  numbers  alone 
that  Christianity  records  its  victories.  A  new  Indian  civilization  has 
arisen,  dissatisfaction  with  the  old  religious  forms  is  manifest  on  every 
hand,  education  is  being  thrown  open  to  the  masses,  national  ideals  are 
growing  in  the  hearts  of  the  people,  and  men  who  once  were  satisfied 
with  their  crude  beliefs  and  depressing  customs  are  now  experiencing  a 
new  life  and  a  larger  hope.  The  transformation,  though  sadly  incom- 
plete, has  been  remarkable.  But  some  will  say  this  has  been  due  to 
British  control  rather  than  to  Christian  missions.  A  sufficient  reply 
is  to  be  found  in  the  great  mutiny  of  1857,  and  its  attendant  circum- 
stances, when  British  rule  had  been  in  the  country  for  just  a  hundred 
years.  Goldwin  Smith,  referring  to  the  political  situation  in  India 
at  that  time,  cites  the  casd  of  a  British  soldier  who  sought  permission 
to  burn  the  natives  alive  and  to  impale  them.  This  led  Lord  Elgin, 
reporting  to  the  home   government,   to  exclaim,    "  These   are   your 

teachers,  O  Israel! 
Imagine  what  the 
pupils  become  under 
such  leading  !"  Wher- 
ever government  offi- 
cials have  been  men  of 
Christian  character, 
an  attitude  of  sym- 
pathetic helpfulness 
toward  the  native  has 
been  manifested. 
These  men  have 
brought  blessing  to 
the  empire.  But  in 
view  of  the  lack 
of  sympathy  which 
other  officials,  during  a  long  term  of  years,  have  never  failed  to  mani- 
fest, it  is  fair  to  assert  that  practically  all  the  sympathetic  helpfulness 
which  has  ever  been  Extended  toward  the  natives  is  due  to  Christianity. 


Forman  Chn 


Coll. 


L;, 


jre, 


L.dl 


This  institution,  carried  oii  by  tlie  TruBl>yteriaii8  (North),  is  located 
in  tlie  capital  city  of  the  Piinjal).  Tlio  Btndent  body  nuiiiberB  al)out 
4."><).  of  whom  over  one  half  are  Hindus.  The  collej;e  iw  an  important 
contributor  to  the  riHing  Indian  generation  of  educated  Christian 
gentlemen. 


Si^i'^^n  The  Struggle  in  India  103 

Add  to  this,  that  many  of  the  finest  educational  and  humanitarian 
enterprises  of  modern  India  are  the  direct  work  of  Christian  missions, 
that  a  large  proportion  of  the  most  influential  men  of  the  country- 
received  their  stimulus  to  public  service  and  their  equipment  for  it  in 
missionary  institutions,  and  it  becomes  increasingly  difficult  to  discount 
the  pre-eminence  of  Christian  missions  in  the  story  of  India's  expanding 
life. 

Note  5.  The  Present  and  the  Future  of  Christianity  in  India.  Not- 
withstanding this  record  of  Christian  progress  in  India,  the  Gospel  has 
not  the  hold  w^hich  it  should  have.  Admittedly  there  is  a  larger  force 
of  missionaries  at  work  in  India  than  in  any  other  land,  but  the  doors 
of  opportunity  are  open  to-day  as  never  before,  and  the  widespread 
unrest  of  the  populace  is  an  urgent  appeal  to  the  Christian  church  to 
pour  men  into  the  field.  Many  considerations  which  may  operate  to 
deter  men  from  going  to  Africa,  do  not  apply  in  India.  English  is 
the  medium  of  education  in  all  the  higher  institutions  of  learning,  and 
affords  an  avenue  of  approach  to  thousands  of  Hindus.  The  churches 
of  Christ  in  America  could  well  afford  to  send  some  of  their  strongest 
preachers  to  reach  this  class  of  English  speaking  natives.  The  climate 
is  more  suited  to  health  than  that  of  Africa.  The  intellectual  calibre 
of  the  people  will  severely  tax  the  acumen  of  the  brightest  minds 
our  American  universities  can  train.  The  skilful  workman  will  find 
abundant  opportunity  to  organize  industrial  work  for  Christian 
communities.  The  young  physician  who  is  not  afraid  of  hard  work 
will  find  a  degree  and  variety  of  practice  unknown  to  the  American 
physician. 

India  spells  the  word  "  opportunity  "  in  large  letters.  Leading 
Mohammedans  and  Hindus  are  beginning  to  acknowledge  that  only 
Christianity  will  meet  the  needs  of  the  people.  The  only  question  is, 
How  soon. will  the  church  enter  and  claim  its  own?  With  India  won  to 
Christ,  the  problem  of  winning  the  Orient  will  be  solved.  Children 
of  India  will  spread  the  Gospel  throughout  the  East  as  the  Occidental 
never  can;  they  will  give  to  the  message  an  interpretation  in  keeping 
with  its  Oriental  origin,  and  will  unquestionably  enrich  the  spiritual 
content  of  Occidental  Christianity.  How  soon  will  the  voluntary 
offering  of  means  and  of  men  make  this  consummation  possible  ? 

ADDITIONAL  READING  REFERENCES. 

(i)  The  history  of  India.  Hunter:  Brief  History  of  the  Indian 
Peoples.  (2)  An  extended  study  of  India's  chief  religions.  Mitchell: 
The  Great  Religions  of  India,      (j)   Biography  of  William  Carey,  Henry 


104  The  Conquering  Christ  lesson 

Martyn,  or  Alexander  Duff,  (4)  Pernicious  effects  of  the  caste 
system.  Carmichael:  Things  as  they  Are.  (5)  Problems  of  mission 
work  in  India.     Jones:    Krishna  or  Christ,  ch.  9. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Mention  some  of  the  pioneers  of  African  missions.  2.  Which  of 
these  characters  make  the  strongest  appeal  to  you?  Why?  3. 
Name  several  of  the  forces  in  Africa  which  are  antagonistic  to  Chris- 
tianity. 4.  Which  of  these,  would  you  say,  presented  the  most 
serious  menace  to  Christian  missions?  5.  How  would  you  characterize 
the  present  situation  in  Africa?  G.  How  do  you  regard  the  future  in 
regard  to  African  Christianity?  7.  What  mission  field  do  we  study 
to-day? 

QUESTIONS  ON  THE  LESSON. 

1.   State  the  object  of  to-day's  lesson.     (Note  1.) 


2.  Name  the  leading  non-Christian  religions  of  India.      (Note  2.) 


3.   Which  of  these  is  the  most  aggressive? 


4.    Which  one,  however,  is  the  greatest  numerically? 


0.   What  three  factors  largely  determine  the  social  situation  of  the 
country?     (Note  3.) 


6.   How  does  caste  adversely  affect  Christ!; 


in  missions! 


7.  To  what  difficulties  docs  the  practice  of  polygamy  give  rise? 


Sixteen  fPig  Struggle  in  India  105 

8.  Mention  several  causes  for  the  widespread  poverty  of  India. 

9.  How  is  this  poverty  related  to  the  missionary  enterprise  ? 


10.   What  have  Christian  missions  achieved  for  India?     (Note  4.) 


11.  Characterize  the  present  situation.     (Note  5.) 


12.   What  lines  of  work  are  open  to  American  young  men  of  high 
ability  and  sterling  character? 


13.   What  would  the  conversion  of  India  mean  in  the  evangelization 
of  the  Orient  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Why  not  leave  the  Indian  people  in  undisturbed  possession  of 
their  native  faiths?  2.  What  is  there  about  the  Christian  religion 
which  makes  it  a  powerful  social  dynamic?  3.  Is  it  fair  to  say  that 
every  worthy  element  of  British  influence  in  India  is  due  to  Christian- 
ity? If  so,  to  what  extent  is  modern  India  indebted  to  Christ?  4. 
To  what  extent  is  the  Christian  church  fulfilling  her  obligation  toward 
India?  5.  What  inducements  could  you  present  to  a  Christian  busi- 
ness man  to  establish  himself  in  India? 

Mission  Gem.  "  There  is  no  land  under  the  sun  more  calculated 
than  India  to  display  the  Grand  Forces  of  God's  omnipotent  grace. 
For  here  it  has  to  face  and  overcome  the  combined  resistance  of  the 
caste  system,  entrenched  heathenism,  and  deeply  subtle  philosophies. 
Praise  God  !  it  can  and  will  be  done.  Thou,  who  alone  doest  wondrous 
things,  work  on." — Rev.  T.  Walker. 

Personal  Thought.  The  church  has  only  just  begun  to  touch  the 
problem  of  the  world's  evangelization.  The  call  is  now  being  made 
for  a  vast  army  of  men  and  women  to  take  the  field  without  delay. 
Every  able-bodied,  thoroughly  consecrated  person  can  be  used. 
Christ  can  use  me  in  some  point  in  this  work  if  I  will  but  let  Him, 
What  shall  be  the  nature  of  my  response  to  His  great  commission? 


106  The  Conquering  Christ  Lesson 

Lesson  17.     BURMA  AND  ASSAM.     Work  where  the 
Message  is  Welcome. 

Scripture  Reading:  The  Love  that  Leads  to  Doing.     1  Jo.  3 :  13-18. 

Note  1.  Object  of  the  Lesson.  To  sketch  briefly  the  course  of  mis- 
sion work  in  Burma  and  Assam,  and  to  discuss  several  questions  in 
practical  missionary  statesmanship. 

THE  LESSON  UNFOLDED. 

Note  2.  Mission  Work  in  Burma.  In  the  northeastern  part  of 
British  India,  bordering  on  China,  lie  the  two  large  provinces  of  Burma 
and  Assam.  Both  are  hilly  regions,  this  physical  similarity  making 
them  a  geographical  unit.  In  the  social  and  economic  conditions  of 
each  country  are  found  numerous  diversities  which  greatly  complicate 
missionary  work.  They  have  an  area  four  times  as  great  as  the  New 
England  states,  though  they  contain  a  population  only  twice  as  large, 
about  seventeen  millions.  The  chief  religion  of  Burma  is  Buddhism, 
its  adherents  numbering  over  nine  millions  out  of  a  total  population 
of  ten  and  a  half  millions.  Next  in  importance  to  the  Buddhists 
are  the  pagan  animists.  They  are  found  mostly  among  the  northern 
hill  tribes,  and  their  religion  consists  chiefly  in  a  belief  in  spirits 
haunting  every  nook  and  dell,  hovering  in  multitudes  in  the  air, 
awaiting  only  an  opportune  moment  for  practising  some  capri- 
cious trick.  Missionary  work  is  carried  on  chiefly  among  these 
Buddhists  and  animists.  But  the  number  of  tribes  and  the  great 
diversity  of  their  language  and  customs  necessitates  a  similar  diversity 
of  missionary  agencies  and  methods.  Work  among  Burmans,  Karens 
(several  dialects),  Kachins,  Shans,  Chins,  Talains,  Telugus,  Tamils, 
Chinese,. and  English  is  carried  on  in  as  many  languages.  Practically 
all  these  people  have  been  given  the  Scriptures,  either  in  whole  or  in 
large  part,  in  their  own  tongue.  Were  each  of  these  tribal  groups 
separately  located,  apart  from  others,  the  problem  would  be  relatively 
simple,  but  they  are  intermixed  so  that  in  a  given  town  or  city  one 
mission  must  be  established  for  one  class  of  work,  and  a  distinct  mission 
founded  for  another  class.  Under' these  circumstances,  the  work  of 
evangelization  in  Burma  presents  unusual  problems,  and  demands 
exceptional  executive  ability  on  the  part  of  those  who  are  respgnsible 
for  results. 

The  first  period  of  mission  work  in  Burma,  1S07  to  about  1834, 
was  carried  on  with  extreme  difficulty  and  with  comparatively  small 
success.  Among  the  faithful  workers  of  those  early  years,  the  out- 
standing figure  was  that  staunch  pioneer,  Adoniram  Judson.     In  1834 


Seventeen  Burma  and  Assam  107 

he  completed  his  translation  of  the  Bible  into  Burmese,  and  in  the  same 
year  fourteen  missionaries  sailed  from  Boston  for  Burma,  bringing  up 
the  total  number  of  workers  in  that  field  to  thirty-six.  This  date, 
therefore,  marks  the  inauguration  of  a  new  era  of  expansion  and  ad- 
vance. At  this  time  the  American  Baptists  (North)  were  the  sole 
workers  in  the  field,  and  remained  so  for  twenty-five  years,  until  in 
1859  the  British  Society  for  the  Propagation  of  the  Gospel  came  in. 
In  connection  with  its  twenty-two  missions,  this  organization  conducts 
two  high  schools,  two  Bible  training  schools,  a  hospital,  an  orphanage 
and  a  printing-press,  carrying  on  about  seven  per  cent  of  the  Christian 
mission  work  of  Burma.  In  more  recent  years  nine  other  societies 
have  established  work  in  Burma,  but  at  the  present  time  the  total 
work  accomplished  by  them  is  approximately  three  per  cent  of  the 
whole,  while  the  Baptists  alone  carry  on  over  ninety  per  cent.  This 
society  at  present  has  a  force  of  over  two  hundred  missionaries  in  the 
field  in  addition  to  almost  two  thousand  native  workers,  the  church 
membership  is  over  64,500,  and  in  its  more  than  seven  hundred  schools, 
including  one  college,  it  is  giving  instruction  to  over  26,000  pupils. 
Five  hundred  of  the  schools  are  supported  by  native  Christians. 
Almost  fifty  per  cent  of  the  churches  are  entirely  self-supporting,  and, 
poor  as  they  are,  the  natives  contributed  within  a  single  year  over 
S106,000,  i.  e.,  an  average  of  $1.65  per  member.  The  native  churches 
have  their  own  home  missionary  society,  and  send  out  their  own  mis- 
sionaries for  the  evangelization  of  their  unreached  fellow  countrymen. 
Note  3.  The  Enterprise  in  Assam.  The  social  conditions  sketched 
above  in  regard  to  Burma  are  generally  true  of  Assam.  Here,  however, 
the  hill  tribes  are  wilder  and,  though  Hinduism  largely  prevails, 
animism  is  the  predominant  religious  belief  of  the  people.  The  Assam- 
ese are  related  to  the  tribes  just  over  the  Chinese  border,  and  use 
almost  one  hundred  and  fifty  dialects.  In  their  native  villages  they 
are  typically  heathen.  Though  their  culture  is  crude,  they  incline 
toward  savagery  much  less  than  do  the  African  negroes.  The  inhabit- 
ants of  the  plains  and  river  valleys  are  now  being  cared  for  educa- 
tionally, in  large  part,  by  the  government-  schools,  but  in  the  hills  the 
mission  stations  stand  as  the  only  forerunners  of  civilization.  All 
the  mission  schools  are  free,  at  several  industrial  work  is  being  carried 
en,  and  at  the  mission  stations  native  teachers  are  trained  for  service  in 
the  lower  schools.  In  Assam,  as  mainly  in  Burma,  the  American 
work  is  conducted  by  the  Baptists,  who  opened  up  the  field  seventy-five 
years  ago.  While  the  work  is  much  smaller  than  that  done  in  Burma, 
its  proximity  to  the  southwestern  provinces  of  China  makes  the  field  of 
strategic  importance. 


108  The  Conquering  Christ  Lesson 

Note  4.  The  Ko  San  Ye  Movement.  Within  the  past  few  years  the 
missionary  pubhcations  have  made  frequent  mention  of  the  Ko  San  Ye 
movement,  and  a  lesson  on  Burman  missions  would  be  incomplete 
without  some  explanation  of  the  term.  Ko  San  Ye  is  a  Karen  who 
was  once  an  elephant  driver.  In  his  early  manhood,  through  grief 
over  the  death  of  his  wife  and  child,  he  sought  retirement  in  the  woods, 
and  lived  as  a  hermit.  His  solitary  and  upright  life  attracted  a  num- 
ber of  religious  zealots  to  him,  until  he  had  a  large  following.  Obtain- 
ing a  government  grant  of  20,000  acres  of  land,  about  a  hundred  miles 
from  Rangoon,  he  founded  a  village  of  three  hundred  families,  and 
named  it  Padoplaw.  At  this  time  he  was  a  Buddhist,  but  was  not 
satisfied  with  his  faith.  Hearing  of  the  Christian  religion,  he  visited 
the  Rev.  David  Smith  of  the  Shwegyin  mission,  under  whose  leading, 
after  several  months,  he  was  brought  to  a  recognition  of  Christianity. 
But  the  missionary  tested  Ko  San  Ye  by  keeping  him  waiting  over  two 
years  for  admission  to  the  church.  When  at  last  the  service  took  place 
at  Padoplaw,  more  than  one  hundred  of  Ko  San  Ye's  followers  accom- 
panied their  leader  in  baptism.  From  that  day  to  this,  Ko  San  Ye 
has  been  a  revivalist  of  remarkable  power,  and  has  led  thousands  of 
his  people  to  Christ.  In  one  town  alone,  within  the  space  of  three 
months,  notwithstanding  the  extreme  caution  which  the  missionaries 
exercise  in  accepting  his  converts,  nine  hundred  were  found  whom 
they  regarded  as  worthy  of  baptism.  Ko  San  Ye  regards  himself 
merely  as  an  aid  to  the  missionaries  in  their  work.  When  a  great 
crowd  gathers  about  him,  he  speaks  briefly  to  the  people,  and  then 
introduces  the  missionaries  as  his  teachers,  and  asks  for  them  a  respect- 
ful hearing.  Because  of  the  independence  of  Ko  San  Ye,  and  because 
of  his  unusual  power  over  throngs  of  men,  tjie  missionaries  have 
exercised  great  caution  in  allying  themselves  with  his  work.  At  the 
same  time,  they  gladly  avail  themselves  of  his  cordial  co-operation 
and  are  endeavoring  to  bring  out  of  this  great  revival  movement  the 
best  results.  The  movement  has  more  recently  been  the  subject  of 
much  critici.sm  caused  by  certain  self-constituted  leaders  who,  "  claim- 
ing divine  powers  and  promising  a  new  political  and  religious  dispensa- 
tion," have  taken  advantage  of  Ko  San  Ye's  influence  to  promote 
unsound  financial  schemes  which,  in  many  cases,  have  adversely 
affected  hundreds  of  homes.  From  this  excrescence  the  missionaries 
are  trying  to  relieve  the  movement,  that  it  may  continue  a  power  for 
good. 

Note  5.  Object  Lessons  in  Missionary  Statesmanship.  In  several 
of  its  features,  the  work  in  Burma  and  Assam  affords  excellent  oppor- 
tunity for  a  first-hand  study  of  missionary  problems,  especially  such  as 


Seventeen  Burma  and  Assam  109 

have  to  do  with  the  missionary  policy  of  the  boards  or  societies  conduct- 
ing the  worl^.  The  first  problem  has  to  do  with  the  occupancy  of  fields 
by  Christian  forces.  The  various  denominational  boards  engaged  in 
missionary  work  are  generally  agreed  that  competition  should  not 
enter  into  the  field  work,  and  that  to  further  this  end  one  board  should 
not  open  up  work  in  territory  already  occupied  by  other  forces.  Fail- 
ure to  recognize  this  principle  in  the  past  has  produced  the  situation 
in  Burma,  where,  out  of  eleven  societies  operating  in  the  country, 
ninety-seven  per  cent  of  the  work  is  carried  on  by  two  of  the  societies. 
Business  sense  and  clear-headed  statesmanship,  as  well  as  Christian 
charity,  suggest  the  wisdom  of  the  gradual  withdrawal  of  at  least  some 
of  the  nine  societies,  and  the  relinquishment  of  their  work  to  either  of 
the  two  chief  societies.  Exceptions  will  occur  where  the  work  so 
carried  on  is  of  a  special  nature,  as  that  for  the  lepers,  or  as  that  of 
the  Young  Women's  Christian  Association,  or  the  British  and  Foreign 
Bible  Society,  but  the  principle  of  the  partition  of  territory,  and  the 
assignment  of  it  to  some  specific  board  which  shall  be  responsible  for 
its  spiritual  development,  is  the  only  satisfactory  solution  of  several 
vexatious  problems.  It  is  not  difficult  to  see  that  where  several 
denominations  carry  on  work  in  the  same  town,  the  pagan  mind  will 
have  considerable  difficulty  in  deciding  just  which  denomination  best 
represents  Christianity. 

The  Burma  and  Assam  fields  further  furnish  good  illustrations 
of  methods  in  missionary  work.  The  basis  of  the  work  in  these  fields 
is  educational  rather  than  evangelistic.  Schools  and  a  literature  are 
the  first  objectives  of  missionary  endeavor.  Hence  the  languages  have 
been  put  into  writing,  grammars  and  lexicons  have  been  formed,  the 
Bible,  or  portions  thereof,  have  been  printed,  and  the  people  have  been 
taught  how  to  utilize  this  new  means  of  gaining  knowledge.  As  a 
result  the  spiritual  harvest  is  delayed  in  its  first  appearance,  but  the 
final  issue  seems  abundantly  to  justify  the  method.  The  results  of 
straight  evangelistic  work  for  seven  years  may  be  compared  to  the 
arithmetical  series  of  3-{-3 +  3-1-3,  etc.  =  21,  while  the  results  of  an 
educational  method  of  work  for  a  like  period  among  a  people  who  have 
no  written  language,  may  be  compared  to  the  geometrical  series  of 
2X2X2X2.  etc.  =  128. 

In  the  Burma  and  Assam  work  much  stress  has  been  laid  on  litera- 
ture, and  this,  too,  has  proven  itself  of  great  value.  Hymn  books^  the 
Bible,  commentaries,  Sunday  school  lessons  (including  the  "  Life  of 
Christ  "  and  "  Apostolic  Church  History  "  courses  of  the  Bible 
Study  Union  Lessons)  have  been  printed  in  a  number  of  the  principal 
dialects  of  the  people.     By  this  means  the  printed  page  carries  the 


lid 


The  Conquering  Christ 


Lesson 


Gospel  to  thousands  whom  the  missionaries  could  never  meet  per- 
sonally. 

A  third  feature  of  the  Burma  and  Assam  work  is  the  development 
,_^-^  ,  of  a  strong  native  church.     This  is 

Hp^^JPIf  ^^^    missionary    objective    in    every 

^^jnaK^^  field,   but  it  has  been  more  readily 

realized  in  this  particular  one  than 
in  most  of  the  others.  The  moment 
there  has  been  organized  a  strong 
native  church,  self-supporting  and 
strongly  missionary,  the  great  bulk 
of  the  evangelical  work  can,  with 
proper  oversight,  be  entrusted  to  this 
native  element,  which  is  invariably 
more  acceptable  to  the  people  than 
are  the  foreign  missionaries. 

Finally,  northern  Burma  and 
Assam  furnish  a  good  illustration  of 
missionary  policy  because,  by  virtue 
of  their  relation  to  the  south- 
western provinces  of  China,  they 
possess  large  strategic  importance. 
When  the  hill  tribes  of  Burma  and 
Assam  are  converted,  they  will  flow 
over  the  Chinese  border  and  give  to 
their  related  tribesmen  the  Gospel 
which  they  have  accepted  for  themselves.  The  hills  of  this  region 
probably  constitute  the  gateway  of  Christianity  for  a  large  area  of  the 
Chinese  empire.  The  recognition  and  seizing  of  strategically  important 
regions  is  wise  missionary  statesmr^nship. 

ADDITIONAL  READING  REFERENCES. 

(/)  The  present  status  of  mission  work  in  Burma  and  Assam. 
Refer  to  latest  annual  report  of  the  American  Baptist  Missionary 
Union,  the  Methodist  Board  of  Foreign  Missions,  or  any  other  society 
working  in  this  field.  (2)  Chief  races  of  Burma.  Cochrane,  Among 
the  Burmans,  ch.  4.  (j)  Native  customs  of  the  Burmans.  Ibid.,  ch. 
3.  .  (4)  The  development  of  the  native  church  in  mission  fields. 
Brown,  Why  and  How  of  Foreign  Missions,  ch.  G. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Mention  the  ])rincipal  religions  of  India.  2.  What  is  the 
missionary     significance     of     Hinduism?     of     Mohammedani.sm?     3. 


A  Typical  Garo. 

Representative  of  a  people  formerly  wild 
and  (greatly  feared  as  liead-hiintorH,  among 
whom  mission  work  has  hceii  very  succegsfiir. 
The  Garos  liave  sent  miesionarieB  to  two  other 
tribes  on  the  frontier. 


Seventeen  Burma  and  Assam  111 

What  three  social  factors  have  an  important  bearing  upon  the  evangel- 
ization of  India?  4.  What  has  one  century  of  Christian  missions 
wrought  for  these  people  ?  5.  What  are  some  of  the  needs  of  the  field  r 
6.  What  is  the  subject  of  to-day's  study?     its  object? 

QUESTIONS  ON  THE  LESSON. 
1.  Where  are  Burma  and  Assam  located?     (Note  2.) 


2.  What  are  the  two  chief  religions  of  these  provinces? 


.1  What  social  conditions  complicate  the  missionary  problem? 


4.   Sketch  the  history  of  missions  in  Burma. 


5.  What  is  the  present  situation? 


6.  Describe  the  social  state  of  the  Assamese.     (Note  3.) 


7.  What  is  the  importance  of  the  Assam  field  ? 


8.  Tell  what  you  can  of  the  Ko  San  Ye  movement.     (Note  4.) 


9c  Describe  the  denominational  situation  in  Burma.     (Note  5.) 


112  The  Conquering  Christ  Lesson 

10.  What  advantages  lie  in  the  denominational  partition  of  territory? 

11.  What  is  the  relation  between  education  and  evangelization? 


12.  What  is  the  practical  value  of  Christian  literature  in  the  native 
tongue  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Mention  some  respects  in  which  the  Christianity  of  Burma  com- 
pares favorably  with  that  of  this  country.  2.  Compare  the  relative 
merits  of  the  evangelical  and  the  educational  methods  of  carrying  on 
missionary  work.  3.  Justify  a  statesmanlike  attitude  toward  mis- 
sionary problems.  4.  Will  the  adoption  of  a  strictly  statesmanlijce 
policy  preclude  the  free  action  of  the  Holy  Spirit  in  the  choice  of  mis- 
sion fields  and  the  disposition  of  missionary  forces?  5.  Other  things 
being  equal,  would  you  prefer  to  place  your  denominational  missionary 
contributions  in  those  fields  where  3^our  board  enjoys  the  liberty  of 
practically  an  entire  field,  or  in  those  regions  where  its  work  overlaps 
that  of  other  Christian  forces  ?     Why  ? 

Mission  Gem.  "  Pour  out,  O  Lord,  the  Holy  Spirit  upon  all  our 
feeble  efforts,  that  we  may  be  more  successful,  and  upon  Thy  baptized 
people  at  home,  that  they  may  begin  at  last  to  wake  up  to  the  subject 
of  missions,  even  though  they  have  been  sleeping  these  eighteen  years 
— not  to  say  centuries." — Adoniram  Judson. 

Personal  Thought.  Pioneers  in  missionary  work  have  made  much 
of  intercession.  Thousands  of  workers  are  to-day  leagued  together  in 
the  noon  prayer  for  missions  throughout  the  world.  Is  my  own 
prayer  life  what  it  ought  to  be?  Do  I  feel  any  sense  of  personal 
responsibility  for  missionary  prayers?  This  beseeching  God  for 
blessings  upon  the  great  work  of  a  world's  uplift  is  one  of  the  parts  I 
may  take  in  the  inauguration  of  that  blessed  era  when  man  shall  no 
longer  .say  to  his  brother,  Know  the  Lord,  for  all  shall  know  Him,  from 
the  least  to  the  greatest. 


Eighteen  fpi^  Awakening  of  China  113 

Lesson   18.     THE  AWAKENING    OF    CHINA.     Influence  of 
the  Occident  upon  the  Orient. 

Scripttire  Reading  :    As  Sheep  not  Having  a  Shepherd.     Mt.  9  :  35 — 10  :  1. 

Note  1.  Object  of  the  Lesson.  To  show  how  China,  acted  upon  by- 
Western  influences,  will,  in  the  near  future,  take  its  place  in  the  front 
rank  of  the  world  powers;  and  to  point  out  the  far-reaching  signifi- 
cance of  this  new  day  in  Chinese  history. 

THE  LESSON  UNFOLDED. 
Note  2.     Geography  and  Population  of  the  Chinese  Empire.     The 

Chinese  empire  is  made  up  of  China  Proper,  frequently  referred  to  as 
the  "  middle  kingdom,"  and  the  four  outlying  dependencies,  Mon- 
golia to  the  north,  Thibet  to  the  west,  with  Chinese  Turkistan  sand- 
wiched in  between  the  two,  and  Manchuria  lying  to  the  east  of  Mon- 
golia. Chinese  Turkistan,  Thibet  and  Mongolia  are  practically  un- 
known regions,  although  a  few  daring  explorers  have  ventured  to 
traverse  their  sparsely  inhabited  areas.  With  Manchuria  and  China 
Proper,  it  is  otherwise,  though  as  yet  Manchuria,  in  its  claim  upon 
popular  interest,  lags  far  behind  China.  Throughout  the  remainder 
of  this  lesson,  "  China  "  will  refer,  as  it  strictly  should,  to  the  middle 
kingdom,  or  China  Proper.  Two  great  rivers,  the  Hwang-ho  in  the 
north  and  the  Yang-tse-chiang  in  the  south,  having  their  sources  in 
the  high  altitudes  of  Thibet,  by  tortuous  courses  flow  eastward  to  the 
coast.  The  lower  courses  of  these  rivers  pass  through  the  great  plain 
or  lowlands  of  China,  providing  the  finest  internal  waterways  known 
to  commerce.  Ocean  steamers  of  a  thousand  tons  burden  proceed 
680  miles  up  the  Yang-tse  to  Han-kau. 

The  natural  resources  of  the  country  are  said  to  be  among  the 
richest  in  the  world.  The  largest  coal  deposits  known  are  found 
here,  and  still  more  significant  from  the  industrial  point  of  view  is 
the  fact  that  side  by  side  with  them  are  great  deposits  of  iron  ore. 
Copper  is  found  in  considerable  abundance  in  the  province  of  Yunnan. 
Tin  and  salt  are  reasonably  plentiful,  and  the  precious  metals  are 
known  to  be  present. 

Though  estimates  vary,  the  population  of  the  Chinese  empire  may 
roughly  be  stated  as  400,000,000,  or  one  quarter  the  population  of 
the  world.  Of  this,  approximately  ninety  per  cent  is  in  China, 
where  the  average  density  of  population  reaches  the  phenomenal 
figure  of  over  four  hundred  per  square  mile.  The  greatest  density 
of  population  is  found  in  the  lowlands,  where  it  approaches  the  Indian 
extreme  of  535,  found  in  the  province  of  Oudh.     Throughout  Mongolia 


114  The  Conquering  Christ  ^•'-^^^'^ 

and  Thibet,  the  population  numbers  less  than  one  per  square  mile, 
and  in  Chinese  Turkistan  and  parts  of  Manchuria,  less  than  twenty-five. 

Note  3.  The  Industrial  Invasion.  Christian  missionaries  preceded 
commercial  interests  in  China,  but  the  opening  of  the  country  was 
accomplished  by  a  series  of  wars  beginning  with  the  opium  war  of 
1840,  when  England  shamelessly  forced  the  opium  traffic  upon  the 
country,  and  terminating  with  the  Boxer  outbreak  and  consequent 
united  action  of  the  powers  in  1900.  By  these  wars,  first  five  ports, 
and  ultimately  the  whole  country,  were  thrown  open  to  a  foreign 
commercial  invasion.  The  English  merchants  were  the  first  to  profit 
by  the  changing  order,  but  within  the  last  generation  manufacturers 
of  Europe  and  America  have  used  the  country  as  a  bonanza,  turning 
the  ignorance  of  the  people  into  a  source  of  gain.  Foreign  trade  has 
literally  preyed  upon  the  country.  In  a  land  where  previously  the 
industries  of  the  country  were  almost  entirely  confined  to  the  homes 
of  the  people,  the  introduction  of  foreign  goods  could  mean  only  in- 
dustrial hardship,  and  when,  at  a  more  recent  period,  foreign  capital 
secured  valuable  concessions  and  franchises  involving  the  control  of 
vast  sections  of  the  country's  natural  wealth,  China  began  to  wake 
up  to  her  real  situation  among  the  nations,  and  a  spirit  of  resentment 
at  the  encroachments  of  the  foreigner  swept  over  the  people.  Burn- 
ing with  indignation,  they  sought  first  to  drive  out  the  foreigner; 
when  this  failed,  they  sought  to  compete  with  him.  This  was  the 
beginning  of  the  Chinese  hunger  for  Western  ideas.  And  with  the 
gradual  acquisition  of  Western  knowledge  the  Chinaman,  with  aston- 
ishing rapidity,  has  begun  to  take  his  rightful  place  in  the  development 
of  a  new  China.  The  Canton-Han- kau  railroad  concession,  which 
had  been  ceded  to  an  American  company,  was  repurchased  by  the 
Chinese  government  at  a  price  three  times  the  amount  invested  in 
order  that  this  most  valuable  franchise  might  not  remain  in  foreign 
hands.  The  most  difficult  bridge  on  the  Imperial  Railway  of  China, 
having  a  span  2,300  feet  long,  was  constructed  by  a  Chinese  civil 
engineer  who  graduated  from  the  Sheffield  Scientific  School  of  Yale 
University.  These  incidents  are  typical  of  China's  response  to  the 
industrial  invasion  of  her  territory. 

Note  4.     The  Intellectual,  Social,  and  Political  Awakening.     If  the 

industrial  strides  of  China  seem  remarkable,  the  intellectual  advance 
is  none  the  less  so.  Within  the  brief  space  of  five  years  an  educational 
revolution  has  occurred.  The  Chinese  classics,  which  for  centuries 
have  been  the  sole  school-books  and  educational  standards  of  the 
nation,  arc  now  put  aside,  and  in  their  places  arc  to  be  found  the 


Eighteen 


The  Awakening  of  China 


115 


standard  text-books  of  Western  academies  and  colleges.  The  print- 
ing presses  are  unable  to  supply  the  demand  for  these  books.  The  old 
examination  stalls  of  Chengtu  and  Canton  have  been  torn  down,  and 
out  of  their  bricks  have  been  built  modern  schools.  And  the  examina- 
tions, long  based  upon  the  Chinese  classics,  are  now  based  upon  Western 
learning,  including  such  subjects  as  mathematics,  chemistry,  physics, 


Old  Examination  Stalls.  Modern  School  Building. 

The  modern  building  has  been  erected  on  the  eite  and  from  the  bricks  of  the  old  stalls  at  Chengtu. 

social  science  and  political  economy.  A  year  ago,  at  the  examinations 
held  in  Peking,  applicants  for  the  highest  degree  were  permitted  to 
choose  the  language  in  which  they  would  take  the  examination,  and 
some  took  it  in  English.  Such  an  incident  is  unparalleled  in  the  lit- 
erary history  of  China.  Every  year  the  Chinese  government  is  send- 
ing her  most  promising  young  men  abroad  for  foreign  education.  One 
thousand  of  them  are  scattered  among  the  universities  of  Europe  and 
America,  and  six  thousand  of  them  are  pursuing  studies  in  the  uni- 
versities of  Japan.     These  men  will  be  the  leaders  of  the  new  China. 

In  social  affairs,  also,  China  is  undergoing  a  marvelous  change. 
The  position  of  woman  is  no  longer  one  of  absolute  subjection.  The 
established  custom  of  foot-binding  is  falling  into  disuse,  and  local 
organizations  of  Chinese  women  have  been  established  for  the  express 
purpose  of  fighting  the  custom,  the  members  of  the  organizations 
unbinding  their  own  feet.  Several  newspapers  edited  by  women,  for 
women,  are  published  in  Peking,  Shanghai,  Hong-kong,  and  other 
cities,  and  are  proving  successful.  Western  customs  and  manners 
are  finding  acceptance,  largely  through  the  characteristic  desire  of 
the  Chinaman  to  imitate.  Of  tremendous  significance,  also,  is  the 
fight  which  China  is  making  against  the  opium  habit.  Many  of  the 
dens  are  being  closed,  and  the  cultivation  of  the  poppy  plant  is  limited. 
The  nations  of  the  world  are  in  agreement  to  help  China  in  the  struggle 


116  The  Conquering  Christ  Lesson 

by  prohibition  of  the  importation  of  the  drug,  and  there  is  every  reason 
to  beheve  that  by  the  end  of  ten  years,  when  the  governmental  decree 
against  opium  will  be  in  full  effect,  the  country  will  be  free  of  the  traffic. 

Finally,  and  of  still  greater  significance,  the  political  reforms  into 
which  China  has  already  entered  are  designed  ultimately  to  transform 
the  absolute  monarchy  into  a  constitutional  monarchy,  placing  the  con- 
trol of  the  nation  in  the  hands  of  the  people.  As  in  some  other  of  the 
present  reforms,  the  government  is  going  about  this  one  with  marked 
deliberation.  The  edict  issued  in  1908  laid  out  a  program  of  procedure 
for  each  year  for  nine  years,  at  the  end  of  which  time  (1917)  a  parliament 
is  to  be  elected  to  assemble  in  the  city  of  Peking  and  inaugurate  the 
legislative  work  of  government.  The  suffrage  is  being  guarded  ^^ith 
jealous  care.  Property  and  educational  qualifications  must  be  met  by 
all  voters,  the  legal  age  is  placed  at  twenty-five,  and  certain  classes,  such 
as  criminals,  sons  of  traitors,  Buddhist  and  Taoist  priests,  etc.,  are  denied 
the  franchise  altogether.  The  final  stage  of  constitutional  government 
is  being  approabhed  by  establishing  as  rapidly  as  possible  local  self-govern- 
ment. The  first  municipal  election  ever  held  in  China  took  place  at  Tientsin, 
in  July  of  1907,  when  the  limited  franchise  was  strictly  enforced  with 
salutary  results. 

Note  5.  Chinese  People  as  Missionary  Material.  Students  of 
Chinese  character  tell  us  that  these  people  possess  many  excellent  qual- 
ities, such  as  are  inevitably  destined  to  make  the  nation  in  the  near 
future  the  leading  industrial  power  of  the  world.  Their  patience  is 
proverbial.  Chinese  workmen  spent  forty  years  in  drilling  an  artesian 
salt  \vell.  They  have  great  powers  of  imitation,  as  well  as  unusual 
ingenuity  in  the  handling  of  difficult  situations.  Wherever  they  have 
established  themselves  as  merchants  and  bankers,  whether  in  India. 
South  America,  or  their  own  seaport  cities,  restlessly  industrious  and 
given  to  thrift,  they  have  shown  themselves  second  to  none  in  business 
ability.  Add  to  these  facts  that  there  is  no  climate  in  which  the 
Chinaman  cannot  live,  and  that  the  Chinese  people  are  bound  into 
a  unity  by  a  common  historic  past,  by  social  ideas,  and  by  a  literature 
that  can  be  read  wherever  a  community  of  Chinese  dwells,  and  it 
ceases  to  be  a  wonder  that  the  nation  which  represents  one  quarter 
of  the  human  r^ce  looms  large  upon  the  horizon  of  the  future.  Such 
people  as  these  constitute  a  great  challenge  to  the  Christian  church. 
There  is  in  them  the  promise  of  a  high  type  of  practical  and  industrial 
Christianity — a  Christianity  that  will  feel  at  home  in  the  merchant's 
store,  and  that  will  not  need  to  blush  for  the  methods  of  the  counting- 
house. 

Note  6.     A  New  Era  for  Mission  Work  in  China.     Some  one  has  de- 


Eighteen  Tkc  Awakefiiug  of  Chust  117 

scribed  the  Chinaman  as  a  religious  triangle,  because  of  his  adherence 
to  three  religions.  Apt  as  the  term  is,  it  looks  toward  the  past  rather 
than  into  the  future.  Once  the  missionary  combated  these  religions 
which  now  are  dying.  Henceforth  missionary  methods  in  that  field 
must  be  accommodated  to  new  conditions.  While  the  schools  are  being 
built,  Christianity  must  place  its  stamp  upon  the  teachers  that  shall 
be;  while  the  country  is  growing  up  to  constitutional  government. 
Christian  young  men  must  be  trained  for  positions  of  responsibility 
and  leadership.  Medical  schools  are  to  be  manned;  they  should  be 
manned  by  the  best  Christian  men  that  the  medical  schools  of  this 
country  can  graduate.  Institutions  for  the  training  of  civil  engineers 
are  being  built;  here  is  a  magnificent  place  for  a  young  Christian  civil 
engineer.  A  thousand  doors  are  open  in  China  for  earnest  Christian 
laymen,  not  missionaries  sent  out  by  our  mission  societies,  but  laymen 
missionaries  who  are  willing  to  put  the  cause  of  God  first  and  their 
business  second.  For  such  as  these,  China  is  calling  to-day  with  a  loud 
voice.  Twenty  years  from  now,  China  will  cease  to  call;  these  places 
will  be  filled  by  her  own  sons.  Within  the  next  decade  an  army  of  Christian 
laymen  could  do  more  in  the  shaping  of  a  Christian  China  than  has 
been  accomplished  by  a  century  of  Christian  missions.  The  issue  is 
great  while  the  privilege  is  fleeting.  There  is  facing  the  Christian  church 
to-day  no  problem  equal  to  China.  Where  are  the  young  men  and  the 
young  women  who  will  mold  the  conscience  and  the  heart  of  a  new  and 
giant  nation? 

ADDITIONAL  READING  REFERENCES. 

(1)  Brief  sketch  of  China  and  her  history.     Smith:    Rex  Christus,  ch.  1. 

(2)  The  customs  of  the  country.  Smith:  Chinese  Characteristics.  (3) 
Defects  of  the  Chinese  social  system.  Smith:  Uplift  of  China,  ch.  3. 
(4)  Treatment  of  Chinese  women.  McNabb:  Women  of  the  Middle 
Kingdom.  (5)  The  present  conditions  in  China.  Recent  magazine 
articles,  especially  the  Hon.  John  W.  Foster's  in  the  National  Geographic 
Magazine  for  Dec,  1906  (reprinted  in  pamphlet  form  by  the  Student 
Volunteer  Movement),  and  David  Lambuth's  in  Review  of  Reviews, 
Feb.,  1909.  See  also  Broomhall:  Present-day  Conditions  in  China,  and 
Brown:  New  Forces  in  Old  China. 

REVIEW  AND  PRELIMINARY  QUEStlONS, 

1.  Locate  Burma  and  Assam.  2.  Among  what  people  is  missionary 
work  in  these  provinces  chiefly  carried  on?  3.  What  measure  of  suc- 
cess has  attended  the  work?  4.  Characterize  the  type  of  Christianity 
developed.     5.  What   methods   of   work   have  been   pursued?     Do  you 


118  The  Conqtiering  Christ 


Lesson 


approve  of  these  ways  of  seeking  to  convert  a  people?     G.   What  is 
the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   Name   and   locate   the   great   divisions   of   the   Chinese   empire. 
(Note  2.) 


2.  State  what  you  can  about  the  rivers  of  China. 

3.  What  are  the  natural  resources  of  the  country? 


4.  How  does  the  population  of  China  compare  with  that  of  India? 
(Comp.  Lesson  IG.) 


5.  Tell  what  you  can  of  the  foreign  industrial  invasion  of  China. 
(Note  3.) 


6.   What    effect    did    the  invasion  at  first  have  upon  the  people? 
What  later  effect  has  become  apparent  ? 


7.  Give  a  brief  sketch  of  the  intellectual  awakening.     (Note  4.) 


8.  In  what  social  respects  has  the  country  been  affected? 


9.   Describe  the  political  developments  of  the  past  few  years. 


10.  Describe  the  Chinese  temperament  and  ability.     (Note  5.) 

11.  What   kind    of    Christianity   may    the   Chinese  be  expected  to 
develop  ? 


Nineteen  xJie  Winning  of  China  119 

12.  At  what  point  in  the  changing  life  of  China  lies  the  opportunity 
of  the  Christian  church  ?     (Note  G.) 


QUESTIONS  FOR  DISCUSSION. 

1.  What  is  there,  in  your  opinion,  about  the  country  or  people  of 
China  which  makes  the  missionary  enterprise  there  of  supreme  im- 
portance? 2.  Compare  Americans  and  Chinese  with  regard  to  their 
response  to  the  Gospel.  3.  To  what  extent  is  the  missionary  enter- 
prise responsible  for  more  than  the  conversion  of  people  to  the  Chris- 
tian faith?  4.  Which  of  the  changes,  social,  political,  or  intellectual, 
most  significantly  affects  the  missionary  problem  in  China?  Why? 
5.  Do  you  consider  the  idea  of  laymen  missionaries  to  China  as  prac- 
tical? State  your  reasons.  6.  Give  some  reasons  why  you  would 
like  to  go  in  such  a  way.  Mention  some  considerations  which  might 
deter  you.     Of  these  two  sets  of  reasons,  which  is  the  more  convincing? 

Mission  Gem.  "  After  eight  and  a  half  years  of  journeyings  among 
Asiatic  peoples,  I  say  unhesitatingly  that  the  raw  material  out  of 
which  the  Holy' Ghost  fashions  the  Chinese  convert,  and  ofttimes  the 
Chinese  martyr,  is  the  best  stuff  in  Asia." — Isabella  Bird  Bishop. 

Personal  Thought.  Time  moves  very  rapidly.  Privileges  of  to-day 
will  be  gone  to-morrow.  Doors  of  opportunity  in  China,  which  now 
are  wide  open,  will  soon  begin  to  close.  If  Christ  should  seem  to  want 
me  there,  shall  I  hesitate  to  go?  After  all,  does  not  that  depend  on 
how  much  I  love  Him? 

"  Take  my  life,  and  let  it  be 
Consecrated,  Lord,  to  Thee. 
Take  my  heart,  it  is  Thine  own, 
It  shall  be  Thy  royal  throne. 
Take  my  love,  my  Lord,  I  pour 
At  Thy  feet  its  treasure-store." 

—  Frances  R.  Havergal. 


Lesson  19.     THE  WINNING  OF  CHINA.     Christianity  upon 
Chinese  Territory. 

Scripture  Reading:  Christianity's  Appropriate  Message  to  China.     CoL  3:5 — 4:1. 

Note  1.  Object  of  the  Lesson.  To  show  the  present  religious  situa- 
tion in  China,  the  activities  of  the  Christian  forces  now  on  the  field, 
and  the  possible  future  of  Christianity  among  the  Chinese  people. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Status  of  Non-Christian  Religions  in  China.  The  re- 
ligious situation  in  China  presents  a  strange  commingling  of  devotion 
to  the  memory  of  the  departed,  indifference  to  personal  spirituality, 
and  a  strongly  materialistic  trend  in  modern  thought.  This  is  the 
legitimate  result  of  efforts  extending  through  centuries  to  welcome 
equally  the  unemotional  agnosticism  of  Confucius,  the  mystical  phi- 


120  The  Co7tqtiering  Christ 


Lesson 


losophy  of  the  Tao,  and  the  crass  superstition  of  Buddhism.  Once 
these  forces  may  have  been  in  conflict,  but  to-day  there  is  perfect 
amity  born  of  indifference.  Even  thirty  milHon  Mohammedans 
dwell  in  peace  throughout  China,  neither  practising  proselytism  nor 
suffering  persecution.  These  old  religions  are  now  all  but  lifeless.  In 
view  of  the  sweeping  changes  being  introduced  into  the  empire  by 
Western  learning  and  the  awakened  national  consciousness,  there  is 
little  chance  that  they  can  ever  be  galvanized  into  activity.  They 
have  been  decaying  too  long.  Yet  their  baneful  effects  are  still 
abundantly  evident.  Ancestor  worship  is  general,  superstitions  and 
idolatry  are  encountered  everywhere,  and  an  immoral  priesthood 
preys  upon  the  people  for  sustenance  and  support. 

Tremendous  as  the  new  movement  is  in  China,  the  majority  are 
still  anchored  firmly  to  the  past.  Even  many  of  the  leaders  are 
wholly  unconscious  of  the  end  to  which  the  awakening  tends.  They 
believe  that  industrial  expansion  and  a  revival  of  Confucianism  can 
go  hand  in  hand.  It  is  pitiable  to  witness  their  efforts  to  cling  to  the 
old,  while  striving  to  introduce  the  new. 

This  situation  presents  difficult  problems  to  the  missionaries.  The 
acceptance  of  Western  civilization  by  the  Chinese  will  not  necessarily 
include  the  unquestioning  acceptance  of  the  Western  religion,  while 
the  development  of  national  self-consciousness  will  tend  to  strengthen 
opposition  to  foreign  faiths.  The  most  encouraging  outlook  for 
Christianity  is  to  be  seen  in  the  fact  that  already  there  has  been  estab- 
lished a  Chinese  Christian  church  of  such  strength  as  to  make  possible 
a  native  propagation  of  the  Gospel. 

Note  3.  History  of  Chinese  Missionary  Work.  As  early  as  1807 
Robert  Morrison,  a  Scotchman  born  in  England,  sailed  for  China  by 
way  of  the  United  States  because  he  could  not  get  passage  in  a  British 
vessel.  His  strictly  missionary  labors  were  limited  to  Canton,  where 
there  was  a  trading  colony,  and  soon  he  was  forced  to  leave  this  van- 
tage point  and  retire  to  Macao.  During  these  early  days  he  labored 
over  his  Chinese  dictionary  and  grammar,  and  a  translation  of  the 
Bible.  Prior  to  the  first  opium  war  (1839-1842),  though  the  mis- 
sionaries were  effectually  debarred  from  the  empire,  they  besieged 
the  country  by  establishing  themselves  at  Malacca,  Batavia,  Singa- 
pore, Borneo,  and  Bangkok.  In  1842  the  termination  of  the  war, 
accompanied  by  the  Treaty  of  Nanking,  opened  five  ports  to  foreign- 
ers. These  cities  were  quickly  occupied  by  no  less  than  twelve  mis- 
sionary societies,  but  the  work  prosecuted  by  them  during  the  next 
sixteen  years  was  merely  preparatory.  At  this  early  time  the  field 
was  entered  by  the  Presbyterians  and  Methodists — the  two  denomina- 


Nineteen 


The  Winning  of  China 


121 


tions  carrying  on  the  greater  part  of  the  American  work  now  being 
done.  A  new  period  of  Qiinese  missions  begins  with  the  termination 
of  the  second  opium  war  in  1858,  resulting  in  the  opening  of  the  in- 
terior of  China  to  the  missionary.  In  1865  the  China  Inland  Mission 
was  organized,  a  society  that  has  done  a  vast  amount  of  pioneer  work 
in  interior  China.  But  the  greatest  period  of  expansion  begins  in  the 
last  quarter  of  the  nineteenth  century,  and  extends  up  to  the  present, 
having  been  interrupted  only  by  the  Boxer  outbreak  of  1900,  The 
societies  which  occupied  the  field  at  the  beginning  of  this  period 
pushed  into  the  interior.  It  was  at  this  time  that  the  pioneer  workers 
of  the  China  Inland  Mission  began  their  journeys.  To-day  all  of  the 
eighteen  provinces  are  occupied  by  Christian  forces.  This  has  not 
been  accomplished  without  much  sacrifice.  Many  of  the  missionaries 
have  endured  persecution,  and  not  a  few  have  suffered  martyrdom. 
Yet  when,  in  1890,  the  Shanghai  Conference  issued  a  call  for  one 
thousand  missionary  volunteers  in  five  years,  the  appeal  was  more 
than  met.  In  the  Boxer  outbreak  foreign  missionaries,  their  wives 
and  children,  to  the  number  of  180,  were  killed,  and  thousands  of 
Chinese  converts  steadfastly  met  death  rather  than  abjure  their  faith. 
But  once  more,  as  of  old,  the  blood  of  the  martyrs  became  the  seed 
of  the  church,  and  with  the  termination  of  the  season  of  persecution 
and  suffering  a  new  day  dawned  for  Chinese  Christianity. 

Note  4.     Christian  Forces  and  Methods.     At  the  present  time  there 
are  more  than  ten  thousand  Protestant  Christian  workers,  including 

natives,  in  China,  and  

a  church  membership 
of  200,000.  Christian 
Endeavor  Societies 
and  Young  Men's 
Christian  Associa- 
tions are  scattered 
among  the  towns  and 
colleges,  and  are  ex- 
erting a  large  Chris- 
tian influence.  The 
officials  in  general  ex- 
press a  more  cordial 
sympathy  then  here- 
tofore with  mission- 
aries and  their  work, 

not  infrequently  manifesting  their  personal  interest  by  generous  con- 
tributions to  colleges,  industrial  schools,  hospitals,  etc.     Many  lead- 


Ashmore  Theologicjal  Seminary,  Swatow,  China. 


122  The  Conquering  Christ  ^^^^''^ 

ing  men  in  the  new  movement  in  China  are  also  devout  Christians — 
a  fact  which  cannot  but  be  of  great  significance  in  the  determination 
of  the  character  which  the  forward  movement  may  develop. 

Among  a  people  who  justly  pride  themselves  on  their  literary  at- 
tainments, and  among  whom  familiarity  with  the  great  writers  of  the 
past  is  a  mark  of  distinction,  literary  and  publication  work  makes  a 
strong  appeal.  From  the  very  first,  missionaries  in  China  have  done 
a  large  amount  of  literary  wofk,  Dr.  Young  J.  Allen,  of  the  Methodist 
Episcopal  (South)  Mission  Board,  dean  of  the  literary  workers  of  China, 
having  himself  written  or  translated  about  fifty  volumes  of  history, 
geography,  science,  economics,  theology,  and  biography,  much  of  the 
work  being  done  at  the  request  of  the  Chinese  government.  To-day 
books  required  for  a  full  course  in  an  English  or  American  university 
are  available  for  a  Chinese  student  in  his  own  language.  In  addition 
to  all  these  books,  there  are  countless  tracts,  magazines,  and  small 
religious  publications,  together  with  twenty-seven  versions  of  the 
Bible,  or  portions  of  it. 

Medical  work  has  been  of  untold  value  to  the  cause  of  Christianity 
in  China.  There  is  a  great  deal  of  truth  in  the  oft-quoted  expression, 
"  China  was  opened  to  the  Gospel  at  the  point  of  the  lancet."  Where 
the  Christian  physician  and  surgeon  has  not  gone,  native  cures  of  the 
strangest  and  crudest  sort  are  in  common  use.  Idols  and  astrologers 
are  consulted  as  to  the  proper  course  to  pursue.  Magic  formulas 
written  on  small  pieces  of  paper  are  pasted  about  the  sick-room,  and 
on  the  corners  of  the  bed.  Sometimes  these  bits  of  paper  are  burned, 
and  the  ashes  mixed  with  water  which  the  patient  is  compelled  to 
drink.  Disgusting  as  well  as  useless  concoctions  are  freely  admin- 
istered to  the  ailing.  If  the  attending  medicine  man  thinks  the  evil 
spirit  in  the  patient  can  be  driven  out  by  noise,  gongs  and  fire-crackers 
are  used  to  produce  a  hideous  din.  Sometimes  the  devils  are  believed 
to  be  driven  out  by  thrusting  a  red-hot  needle  into  the  flesh.  But 
thanks  to  the  far-reaching  work  of  the  medical  missionary,  and  the 
more  recent  governmental  recognition  of  Western  methods  of  medical 
practice,  these  crude  and  barbaric  means  are  being  displaced.  In 
the  Christian  hospitals,  which  number  about  three  hundred,  thousands 
of  in-patients  are  treated  annually,  and  a  large  number  of  major 
operations  are  performed.  Chinese  medical  schools  are  now  training 
some  of  the  best  of  China's  rising  generation,  and  one  of  these  institu- 
tions holds  to  the  high  ideal  of  a  five  years'  course,  with  nine  school 
months  in  each  year.  In  many  of  the  hospitals  the  large  out-patient 
department  is  necessarily  placed  in  the  hands  of  native  assistants,  as 
the  foreign  physician  is  wholly  occupied  with  other  features  of  the 


^i^^em  xhe  Winning  of  China  123 

work.  By  means  of  this  merciful  ministration,  opposition  to  the 
Gospel  is  weakened  or  entirely  broken  down,  and  opportunity  is  af- 
forded to  preach  to  the  waiting  patients,  who,  in  the  larger  hospitals, 
frequently  number  several  hundred  daily. 

Because  of  the  emphasis  laid  upon  literary  and  medical  work,  it 
must  not  be  supposed  that  the  preaching  of  the  Gospel  is  given  a  sec- 
ondary place.  The  physicians  at  present  comprise  only  about  one 
tenth  of  the  foreign  missionary  force,  and  the  missionaries  engaged  in 
the  strictly  evangelistic  phase  of  the  work  are  laboring  daily  to  the 
full  extent  of  their  ability. 

Note  5.  The  Promise  of  the  Future.  There  are  few  countries,  if 
any,  for  which  the  future  holds  a  greater  promise  than  for  China. 
Marvelously  wealthy  in  natural  resources,  all  parts  of  the  empire 
readily  accessible  to  maritime  commerce,  nourishing  a  people  gifted 
with  rare  powers  of  patience,  perseverance,  and  imitation,  not  slow 
to  learn,  and  eager  for  a  place  among  the  nations  of  the  world — who 
dares  prophesy  what  China  shall  be  one  hundred  years  hence?  Much 
as  the  Christian  church  has  had  to  do  with  the  inauguration  of  a  new 
epoch  in  Chinese  history,  the  time  will  soon  come  when  the  great 
work  of  cultivating  the  new  civilization  and  spreading  the  new  relig- 
ion among  this  ancient  people  must  be  left  to  the  Chinese  themselves. 
Even  now,  Christianity's  mission  in  China  is  not  so  much  to  do  the 
work  of  the  new  era  as  to  determine  its  character.  To-day,  while 
the  nation  is  still  looking  to  Westerners  for  leadership  and  guidance, 
this  may  be  done.  Yesterday  there  were  no  schools  in  China,  and 
to-morrow  her  own  sons  will  be  her  teachers.  But  to-day  neither  of 
these  conditions  prevail,  and  the  opportunity  of  the  ages  confronts 
the  Christian  church.  Her  failure  to  respond  at  once  to  the  situation 
in  China  means  irrecoverable  loss  for  the  kingdom  of  God.  To  tarry 
is  to  fail.  To  help  in  the  creation  of  a  new  China  is  a  privilege  which 
any  earnest  young  man  or  young  woman  may  eagerly  seek.  School- 
teachers, physicians,  mechanics,  business  men,  and  Christian  workers 
in  any  and  all  legitimate  lines,  can  find  ample  room  for  service.  The 
present  forces  in  China  are  pitiably  insufficient.  What  are  ten  thou- 
sand workers  against  a  multitude  of  400,000,000?  Let  the  Christian 
church  face  the  opportunity,  and  let  her  answer  be  given  to-day,  be- 
fore it  is  too  late. 

ADDITIONAL  READING  REFERENCES. 

(i)  A  history  of  Christian  missions  in  China.  Smith :  Rex  Christus, 
ch.  4.  (2)  The  tragic  crisis  of  1900.  Broomhall:  Martyred  Mis- 
sionaries of  the  China  Inland  Mission,     (j)   A  Chinaman's  view  of  the 


124  The  Conquering  Christ  ^«««^ 

situation  in  China.  Chang  Chih-Tung:  China's  Only  Hope.  (4) 
Actual  experiences  in  mission  work.  Soothill :  A  Typical  Mission  tn 
China.  (5)  The  problems  and  method  of  developing  a  strong  native 
church.  Gibson:  Mission  Problems  and  Mission  Methods  in  South 
China,  chs.  7-11  inclusive. 

REVIEW  AND  PRELIMINARY*  QUESTIONS. 

1.  What  bearing  have  the  natural  resources  of  China  upon  her  de- 
velopment? 2.  What  harm  has  been  done  by  the  foreign  industrial 
invasion  of  China?  what  good?  3.  Which  of  the  many  reforms  now 
in  progress  do  you  consider  the  most  significant?  Why?  4.  What 
opportunities  are  open  to  American  young  men  and  young  women  in 
China?     5.   What  is  the  topic  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1  What  is  the  status  of  the  non-Christian  religions  of  China?  (Note 
2.) 


2.   What  effects  of  these  religions  are  still  evident  in  the  life  of  the 
people  ? 


3.   What  is  the  possibility  of  a  revival  of  these  old  faiths? 


4.   State  what  you   can  of   the   early  history  of  Chinese  missions. 
(Note  3.) 


5.    What  has  been  the  period  of  greatest  expansion? 


6.   How  has  the   Boxer  outbreak  of    1900  affected  the  church   in 
China? 


7.   What  Christian  forces  are  at  work  in  China  to-day?     (Note  4.) 


- '"^'^^'^  The  Winning  of  China  125 

8.    What  attitude  do  many  of  the  leading  Chinese  take  toward  the 
work? 


9.   What  valuable  literary  work  has  been  done  in  conjunction  with 
the  missionary  enterprise? 


10.  Tell  what  you  can  of  the  medical  work. 

11.  What  percentage  of  the  missionaries  are  engaged  in  it? 


12.   What   is  the  promise   of  the   future   in   regard   to  a   Christian 
China?     (Note  5.) 


13.   What  distinctive  contribution  will  Christian  missions  make  to 
the  new  era? 


QUESTIONS  FOR  DISCUSSION. 

1.  In  view  of  the  nobility  of  many  of  the  writings  of  Buddha  and  Con- 
fucius, why  are  they  not  more  productive  of  virtue?  2.  Why  were  the 
first  fifty  years  of  modern  missionary  work  in  China,  though  conducted 
at  large  expense  and  with  small  return,  eminently  worth  while?  3. 
Compare  China  with  India  and  with  Africa  in  respect  to  the  induce- 
ments it  offers  as  a  field  for  a  life-work.  4.  Of  the  several  lines  of 
possible  work,  which  would  probably  bring  the  most  fruitful  returns? 
Upon  what  considerations  do  you  base  your  answer?  5.  Would  you 
like  to  go  to  China  with  the  intention  of  helping  to  shape  its  national 
destiny?     Why? 

Mission  Gem.  "  Aside  from  Christianity,  there  is  no  visible  hope 
for  China.  With  it,  after  age-long  slumbers,  she  will  awake  to  a  new 
life  in  a  new  world." — Arthur  H.  Smith. 

Personal  Thought.  Many  of  those  who  have  gone  to  China  have 
had  in  them  the  spirit  out  of  which  martyrs  are  fashioned.  Is  it  some 
selfish  pursuit,  or  the  fear  of  toil,  or  hardship,  or  death,  that  keeps  me 
from  giving  myself  wholly  and  unreservedly  to  the  church's  greatest 
task?  It  is  true  that  ill  health,  family  obligations,  or  other  incapac- 
ities, serve  as  adequate  excuses  in  many  cases;  but  do  these  apply  to 
me?  Can  the  life  which  I  have  planned  out  for  myself — physician, 
engineer,  teacher,  merchant,  minister — be  spent  to  largest  advantage 
here  or  in  China?     Dare  I  be  true  to  the  answer? 


126  The  Conquering  Christ  ^<^''^'^ 

Lesson  20.     THE  CONFLICT  IN  JAPAN.     Christianity  vs.  a 
Self-satisfied  Atheism. 

Scripture  Reading:  Life  only  through  Faith  in  Christ.     Gal.  3:1-14. 

Note  1.  Object  of  the  Lesson.  To  show  the  present  moral  and 
intellectual  situation  in  Japan,  the  manner  in  which  the  Christian 
forces  are  endeavoring  to  meet  it,  and  the  magnitude  of  the  task  which 
still  remains. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Island  Empire.  The  empire  of  Japan  embraces  a 
chain  of  islands,  which,  including  Formosa,  extends  from  the  southern 
extremity  of  Kamchatka  to  a  point  off  the  southeastern  coast  of  China, 
a  distance  of  over  2,600  miles.  Five  of  these  islands  are  of  consider- 
able size,  Yezo  and  Hondo  being  the  largest.  The  smaller  islands  are 
over  two  thousand  in  number,  but  the  entire  area  of  the  empire  is 
little  more  than  that  of  the  state  of  California. 

Notwithstanding  its  limited  size,  Japan  sustains  a  population  half 
that  of  the  United  States.  The  distinct  facial  types  exhibited  by  the 
upper  and  lower  classes  may  be  due  to  the  several  tides  of  Tataro- 
Mongolian  immigration  from  which  the  present  race  seems  to  have 
descended.  The  people  are  effusively  polite,  immaculately  clean, 
intelligent,  light-hearted,  and  much  given  to  sociability.  In  the 
northern  island  of  Yezo  are  still  to  be  found  about  17,000  aborigines, 
known  as  the  Ainu.  These  people  are  an  exceedingly  hairy  race,  their 
limbs  well  covered  with  a  coarse  growth;  they  never  bathe,  and  their 
religion  consists  in  a  crude  worship  of  certain  animals  and  other  natural 
objects. 

The  country  is  so  mountainous  that  only  about  twelve  per  cent 
of  the  area  is  adapted  to  agriculture.  One  half  of  this  is  used  in  the 
cultivation  of  rice,  the  most  important  of  the  staple  cereals  grown. 
Japan  has  no  large  farms.  In  carrying  on  their  limited  operations, 
the  people  have  shown  considerable  ingenuity  in  terracing  the  hillsides 
— a  method  of  gardening  which  adds  largely  to  the  natural  beauty  of 
the  scenery.  Small  tea  plantations  arc  numerous,  and  the  cultivation  of 
mulberry  trees  assumes  large  place  in  connection  with  the  silk  industry 
of  the  people.  The  islands  are  especially  rich  in  timber.  Pine,  chest- 
nut and  oak  arc  common,  while  the  camphor  laurel  is  so  abundant  as 
practically  to  place  the  world's  trade  in  camphor  in  the  hands  of  the 
Japanese. 

In  minerals  Japan  is  not  especially  wealthy,  though  the  copper 
mines  of  Ashio  are  remarkable  for  the  jiurity  of  their  metal  and  for 
containing  the  largest  known  copper  deposits  of  Asia.     Iron  and  coal 


Twenty  The  Conflict  in  Japan  127 

are  not  wanting,  but  the  gold  and  silver  deposits  are  generally  small 
and  poor  in  quality. 

Note  3.     The  Moral  and  Intellectual  Situation  in  Japan.     In  Lesson 

7  reference  was  made  to  the  fact  that  while  the  Japanese  are  abandon- 
ing their  old  religious  forms  and  faiths,  they  still  retain  the  evils  and 
immoralities  connected  with  them.  It  would  not  be  fair  to  say  that 
no  higher  morality  has  found  its  way  into  Japan  along  with  Western 
learning,  for  the  new  statutes  on  marriage  and  the  family  relation 
bear  evidence  to  the  contrary.  Nevertheless,  actual  conditions  are 
but  slightly  improved,  if  at  all.  This  is  due,  in  part  at  least,  to  the 
fact  that  at  present  two  powerful  forces  are  augmenting  the  evil. 
Japan  has  entered  upon  a  new  industrial  era,  which  means  that  the 
thousands  of  young  men  and  young  women,  many  of  them  mere  boys 
and  girls,  who  formerly  worked  at  their  homes,  are  now  gathered  into 
great  industrial  establishments,  silk  factories,  and  the  like.  The 
indiscriminate  crowding  and  housing  of  these  operatives  inevitably 
tend  to  a  still  further  lowering  of  moral  conditions.  Some  of  the 
leaders  of  the  nation  are  awake  to  the  situation,  and  are  urging  leg- 
islation which  will  end  these  corrupting  conditions,  but  the  task  is 
large  and  probably  cannot  be  accomplished  at  once.  What  the  in- 
dustrial pressure  is  doing  for  the  working  classes,  an  atheistic  philos- 
ophy, which  recognizes  no  divine  authority,  is  doing  for  the  more 
educated.  Thousands  of  intelligent  Japanese  acknowledge  no  source 
of  moral  obligation  outside  of  themselves.  Such  a  conviction  in  the 
vast  majority  of  instances  works  for  the  moral  deterioration  of  the 
individual,  and  among  the  higher  classes  of  Japanese  it  helps  to  keep 
alive  customs  and  practices  abhorrent  to  a  Christian  community. 

Intellectually  Japan  is  awake  as  never  before.  The  rising  genera- 
tion is  taking  rapid  strides  in  modern  social  development.  But  the 
outstanding  desire  of  the  Japanese  young  men  is  to  take  over  for  them- 
selves all  the  advantages  of  a  Christian  civilization,  without  the  Chris- 
tian religion.  The  colleges  are  turning  out  thousands  of  materialists 
and  atheists.  The  people  are  turning  away  in  throngs  from  their  idols 
and  other  objects  of  worship,  but  less  than  100,000  have  found  their 
way  to  Christ.  The  others,  disbelieving  in  all  spiritual  agencies,  are 
coldly  indifferent  to  the  Gospel.  Yet  the  situation  is  by  no  means 
discouraging.  The  Young  Men's  Christian  Association  is  carrying 
on  a  notable  work  at  Tokyo,  and  other  Christian  organizations  are 
continually  meeting  with  greater  favor.  Not  infrequently  leaders  of 
Japanese  thought  are  outspoken  against  the  popular  tendencies  just 
mentioned.  Count  Okuma,  in  addressing  a  body  of  young  Japanese, 
used  these  words:  "The  noble  life  which  the  Bible  holds  up  to  admira- 


128  The  Conquering  Christ 


Lesson 


tion  is  something  that  will  never  be  out  of  date,  however  much  the 
world  may  progress.  Live  and  preach  this  life  and  you  will  supply  to 
the  nation  just  what  it  needs  at  the  present  juncture." 

Note  4.  Christian  Forces  and  their  Distribution.  There  are  about 
fifty  different  missionary  organizations  operating  in  the  Sunrise  King- 
dom. Of  these,  over  two  thirds  are  American  societies  carrying  on 
eighty  per  cent  of  the  work.  There  are  in  all  about  eight  hundred 
foreign  missionaries  in  the  field.  These  are  distributed  in  keeping 
with  a  policy  of  "  centralization,"  i.  e.,  the  establishing  of  strong 
centers  of  influence  rather  than  the  scattering  of  forces  broadcast. 
Ten  cities  together  contain  over  eighty  per  cent  of  all  the  foreign 
missionaries,  and  over  seventy  per  cent  of  all  the  Japanese  workers 
and  churches,  while  of  the  total  church  membership  three  quarters 
are  found  in  Tokyo  and  Yokohama.  In  the  former  city  nearly  forty 
different  societies  have  placed  their  forces,  though  many  of  the  suburbs 
are  untouched.  This  centralization  has  meant  that  the  first  effort  of 
the  missionary  is  put  forth  to  win  the  student  classes.  As  a  conse- 
quence the  industrial  and  agricultural  masses  have  been  largely  over- 
looked. In  view  of  the  fact  that  almost  nine  tenths  of  the  population  ^ 
remain  untouched  by  missionary  effort,  it  is  a  serious  question  whether 
the  policy  of  centralization  has  not  been  carried  too  far  in  Japan. 

One  feature  of  the  Christianity  of  Japan  which  is  eminently  worthy 
of  mention  is  its  tendency  to  coalesce.  Sectarian  distinctions  are 
wiped  out,  except  as  missionary  organizations  emphasize  them.  As 
a  result,  many  movements  in  the  nature  of  Christian  union  have  taken 
place  among  the  Japanese  churches,  a  typical  instance  being  found  in 
the  organization  of  the  Methodist  church  of  Japan  by  the  amalgama- 
tion of  all  the  forces  and  interests  of  the  Methodist  Episcopal  (North), 
Methodist  Episcopal  (South),  and  the  Canadian  Methodist  societies 
operating  in  Japan.  Union  theological  schools,  union  publication 
interests,  and  amicable  exchanges  of  territory  and  stations  are  more 
common  in  Japan  than  in  other  foreign  fields.  Practically  all  the 
Protestant  churches  use  the  Union  Hymnal  published  by  the  Meth- 
odists in  their  fine  printing  establishment  at  Tokyo. 

The  same  spirit  of  independence  which  has  characterized  these 
union  movements  has  led  to  the  organization  of  the  Kumi-ai  body 
and  a  Home  Mission  Society.  The  latter  organization  in  1895  de- 
cided to  receive  no  more  foreign  funds,  but  to  depend  solely  upon  native 
contributions.  A  number  of  its  enterprises  are  now  self-supporting 
churches,  and  in  the  ^prosecution  of  its  work  it  employs  about  150 
evangelists.  The  Kumi-ai,  or  Associated  Churches,  were  originally 
missions  of  the  American  Board  (Congregational),  from  which  rela- 


Twenty 


The  Conflict  in  Japan 


129 


tionship  they  have  withdrawn,  establishing  their  independency. 
This  body  manages  its  own  affairs  and  supports  its  own  work;  there 
is,  however,  cordial  co-operation  with  the  missionaries,  many  of  whom 
are  engaged  in  evangelistic  work  in  connection  with  the  Kumi-ai. 
Thus  far,  thirty-nine  churches  of  the  mission  have  been  taken  over 
into  the  new  organization,  which,  by  virtue  of  its  own  missionary 
activity,  now  contains  fifty-three  churches  in  all.  It  is  not  unlikely 
that  we  have  here  in  germ  the  native  Congregational  church  of  Japan. 

Note  5.  Methods  of  Missionary  Work.  The  medical  work,  so  im- 
portant a  factor  in  China,  has  lost  much  of  its  importance  as  an  agency 
in  the  evangelization  of  Japan,  because  private  hospitals  and  govern- 
ment institutions  are  developing  so  rapidly.  In  China  one  half  of  all 
the  missionary  societies  carry  on  hospital  work,  but  in  Japan  this  is 
true  of  only  one  seventh  of  the  societies.  Moreover,  in  the  latter 
country  there  is  a  rapidly  increasing  number  of  highly  trained  native 
physicians  who,  in  the  course  of  a  few  years,  will  make  the  call  for 
missionary  physicians  less  imperative. 

In  respect  to  educational  work,  also,  a  careful  study  of  the  field 
suggests  that  schools  and  colleges  are  becoming  less  and  less  an  im- 
portant factor  in 
the  evangelization  of 
Japan,  inasmuch  as 
the  government 
schools  are  taking  a 
relatively  high  stand- 
a  r  d — in  many  i  n- 
stances  surpassing  in 
quality  the  work  of 
the  mission  schools. 
In  the  latter,  the 
moral  atmosphere  is 
much  better  than  can 
be  found  in  the  gov- 
ernment institutions, 
but  the  scholarship  is 
not  such  as  to  attract 


The  Doshisha  School,  Kyoto,  Japan. 

This  picture  Bhowsthe  science  liall,  chapel,  and  recitation  buildings. 
The  institution  was  founded  in  1,S7.5  by  Joseph  Hardy  Neesima,  and 
is  to-day  exerting  a  wide  Christian  influence  in  Japan. 

the  best  students.  By  raising  their  standards  and  setting  before 
themselves  an  educational  ideal  distinctly  in  advance  of  the  public 
schools,  the  missionary  teachers  would  again  assume  the  leadership 
in  educational  work  in  Japan.  But  this  would  involve  large  expendi- 
tures and  cannot  be  done  until  the  boards  receive  adequate  funds. 
As  it  is  practically  impossible  for  a  foreigner  to  acquire  a  polished 


130  The  Conquering  Christ  ^^^"^ 

literary  style  in  Japanese,  most  of  the  work  done  in  providing  a 
Christian  literature  has  unfortunately  had  to  be  revised  by  native  writers. 
With  the  rise  of  a  body  of  competent  native  believers  the  Christian 
literature  of  the  country  should  enter  a  new  era  of  growth.  Native 
authorship  and  closer  adaptation  to  Japanese  modes  of  thought  will 
probably  make  such  a  literature  more  widely  acceptable  than  here- 
tofore. 

A  strong  evangelistic  campaign,  from  now  until  Japan  is  won, 
seems  to  be  the  supremely  important  thing  in  the  Island  Empire. 
To  carry  on  this  work,  and  to  provide  forces  for  invading  the  un- 
reached fields  of  Japan  is  still  an  enormous  task.  While  the  estab- 
lished work  can  in  many  places  be  left  to  native  forces,  a  vast  amount 
of  genuine  pioneering  remains  to  be  done.  The  inducements  to  work 
in  Japan  are  many,  and  the  drawbacks  are  almost  none.  Missionary 
parents  and  children  need  not  be  separated  as  in  other  fields,  the  cli- 
mate is  relatively  healthful,  the  natural  surroundings  abound  in  beauty 
and  cheering  features,  the  work  is  large,  and  the  return  from  a  life 
investment  here  is  as  rich  as  the  heart  can  crave.  But  still,  as  in  so 
many  other  fields,  there  arises  the  query,  "  Who  will  go  for  us?  " 

ADDITIONAL  READING  REFERENCES. 

(/)  The  land  and  the  people.  Griffis:  Dux  ChrisHis,  ch.  1.  (2) 
Progress  of  the  missionary  enterprise.  Clement:  Christianity  in 
Modern  Japan,  (j)  Women's  interests  in  the  Island  Empire.  Bacon: 
Japanese  Girls  and  Women.  {4)  Recent  developments  and  what  they 
portend.  Gulick:  The  Evolution  of  the  Japanese,  and  Watson:  The 
Future  of  Japan.  (5)  The  life  of  Joseph  Hardy  Neesima  (by  Hardy), 
or  of  Guido  Fridolin  Verbeck  (by  Griffis).  On  Verbeck  see  Lessons  10 
and  11  in  Heroes  of  the  Faith  course. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  When  did  modern  missions  iDegin  in  China?  2.  What  has  been 
the  period  of  greatest  advance?  3.  What  lines  of  mission  work  are 
being  pursued?  4.  Do  you  regard  the  methods  employed  as  best 
suited  to  China's  evangelization?  Give  reasons  for  your  answer. 
5.  What  line  of  work  should  you  prefer  to  follow  should  you  go  to 
China?     6.   What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  size  and  population  of  Japan?     (Note  2.) 


Twenty  The  Conflict  in  Japan  131 

2.  What  are  the  characteristics  of  the  people? 

3.  Tell  what  you  can  of  the  natural  resources  of  the  country. 

4.  State  the  moral  conditions  which  prevail.      (Note  3.) 

5.  What  are  two  contributing  causes  to  this  situation? 

6.  How  has  the  intellectual  movement  expressed  itself? 

7.  What  Christian  forces  are  in  the  field  ?     (Note  4.) 

8.  How  are  these  distributed  with  reference  to  the  cities? 


9.  In  what  respect  have  the  Japanese  shown  a  commendable  in- 
dependence of  spirit? 


10.  Tell  what  you  can  of  the  Home  Mission  Society  of  Japan;  of 
the  Kumi-ai  body. 


11.  How  do  medical  missions  rank  in  importance  in  Japan?     (Note 
5.) 


132  The  Conquering   Chrtst  Lesson 

12.   Describe  the  situation  of  missionary  educational  work. 


13.   What   are   the   possibilities   of   developing   a   native   Christian 
Hterature  ? 


14.   In  view  of  the  present  situation,  what  method  of  missionary- 
work  would  you  regard  as  of  chief  value? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  strategic  importance  attaches  to  Japan  as  a  mission  field? 
2.  Judging  from  the  character  of  the  people,  what  would  you  say  as 
to  the  strength  and  virility  of  that  Christianity  which  the  Japanese 
will  probably  develop?  3.  Is  the  industrial  life  of  Japan  calculated 
to  hinder  or  to  help  the  religious  development  of  the  people?  4.  Do 
you  feel  that  the  missionary  forces  of  Japan  are  well  distributed? 
Why?  5.  What  would  you  suggest  as  a  policy  to  be  pursued  with 
regard  to  the  mission  schools?  6.  What  could  you  do  to  help  make 
your  suggestions  possible  of  fulfilment? 

Mission  Gem.  "  If  the  faith  of  the  first  century  fills  us  all,  Japan 
will  be  a  Christian  nation  within  this  century." — The  Maishu,  a  Japanese 
paper. 

Personal  Thought.  The  missionary  task  of  the  Christian  church 
assumes  vast  proportions  as  I  contemplate  it.  I  cannot  do  a  great 
deal,  possibly,  in  the  solution  of  its  countless  difficulties,  but  I  can  do 
my  share.  And  indeed,  that  is  all  He  asks  of  me — my  share.  I  can- 
not give  Him  more,  I  ought  not  give  Him  less.  Personal  considera- 
tions may  well  be  laid  aside  in  favor  of  His  will.     What  is  my  share? 


Lesson  21.    THE  GLAD  STORY  OF  KOREA.     Open  Doors 
to  the  Hermit  Nation. 

Scripture  Reading:  A  Missionary's  Crown  and  Joy.     1  Thes.  2:1-14,  19,  20. 
Note  1.     Object  of  the  Lesson.     To  note  the  principal  factors  in 
the  development  of  Christianity  in  Korea,  and  to  point  out  the  char- 
acter and  importance  of  the  country  as  a  mission  field. 


TwerUy-one  xhe  Glad  Story  of  Korea  133 

THE  LESSON  UNFOLDED. 

Note  2.  The  Country  and  People  of  Korea.  Korea  occupies  a 
peninsula,  frequently  compared  with  Florida  for  general  shape,  which 
juts  out  from  the  adjacent  territory  of  Manchuria  in  a  southeasterly 
direction,  having  the  Japan  Sea  to  the  east  and  the  Yellow  Sea  to  the 
west.  The  extreme  width  of  the  peninsula  is  about  135  miles,  and 
its  length  about  600.  A  chain  of  mountains,  wooded  in  the  northern 
part  and  barren  in  the  southern,  runs  through  the  length  of  the  penin- 
sula nearer  the  eastern  than  the  western  coast.  On  either  side  of  this 
range,  fertile  and  well-watered  plains  of  limited  area  extend  to  the 
seas.  These  plains,  which  fringe  the  coasts  and  extend  inland  along 
the  rivers,  provide  stretches  of  rich  soil  which  produce  from  two  to 
four  crops  annually.  As  there  is  an  aniple  and  reliable  rainfall,  irriga- 
tion is  needed  only  for  the  rice.  Most  cereals  and  root  crops,  tobacco, 
cotton  and  hemp,  are  readily  grown.  The  rainy  season  occurs  during 
the  summer,  which  is  rendered  quite  tolerable  by  cool  sea  breezes. 
During  the  remaining  nine  months  of  the  year,  the  climate  is  ideal, 
and  foreigners  are  not  subject  to  diseases  of  locality. 

The  mineral  resources  of  the  country  are  practically  untouched, 
though  gold,  which  has  been  exported  in  considerable  quantities,  is 
obtained  by  a  crude  form  of  placer  mining.  Besides  the  gold,  de- 
posits of  iron  and  coal,  silver,  galena  and  copper  are  known  to  be  present. 

The  Koreans  are  of  Mongolian  stock,  in  some  respects  resembHng 
the  Chinese,  in  others  the  Japanese.  Physically,  they  are  well  devel- 
oped, and  mentally  they  are  liberally  endowed.  They  almost  in- 
variably dress  in  white,  which  gives  a  characteristic  appearance  to  a 
group  of  Koreans.  Their  language  has  an  alphabet  and  is  poly- 
syllabic, and  herein  differs  from  both  Chinese  and  Japanese.  While 
their  literature  has  been  chiefly  the  Confucian  classics,  they  have  a 
small  number  of  native  writings.  They  value  education  and  culture, 
recognize  numerous  social  grades,  and  are  unfettered  in  life  and 
thought  by  any  powerfully  organized  religious  sect,  such  as  the 
Hindus  or  Buddhists.  Though  the  official  classes  practice  Confu- 
cianism, and  the  people  believe  in  demonism,  Christianity  is  rapidly 
permeating  the  country,  completely  transforming  the  life  and  thought 
of  the  people.  Formerly  Korean  women  were  entirely  subservient 
to  their  husbands,  and  seldom  appeared  on  the  streets,  but  Christian- 
ity is  fast  changing  these  customs.  Owing  to  long  periods  of  abom- 
inable misgovernment,  most  of  the  people  have  become  discouraged 
and  indolent,  and  poverty  has  become  widespread. 

Note  3.  New  Life  in  Korea.  The  remarkable  awakening  experi- 
enced by  the  Orient  mainly  within  a  decade,  has  entirely  changed  the 


134  The  Conqueriyig  Christ  Lesson 

fortunes  of  the  erstwhile  "  Hermit  Nation."  The  alleged  failure  of 
Russia  to  observe  treaty  stipulations  regarding  Korea  brought  on  the 
Russo-Japanese  war,  terminated  by  the  Portsmouth  Treaty  in  Sep- 
tember, 1905,  by  which  Korea  came  within  Japan's  sphere  of  influ- 
ence. In  1907  Japan  forced  the  abdication  of  the  king,  and  in  1910 
annexed  Korea  to  her  cwn  domain.  Unfortunate  as  this  was  for  the 
national  integrity  of  Korea,  it  cannot  be  denied  that  Japan  has  in- 
troduced many  improvements.  She  has  brought  about  beneficial 
changes  in  the  government  and  courts  of  the  land,  built  new  roads 
and  founded  schools,  given  employment  to  thousands  of  persons  and 
set  in  motion  the  wheels  of  industrial  progress.  Now  that  these 
innovations  have  been  forced  upon  the  people,  the  whole  country  has 
responded,  and  a  new  life  has  become  apparent  throughout  the  nation. 
A  thousand  Korean  students  are  away  from  home,  pursuing  studies 
in  foreign  countries.  Since  the  Russo-Japanese  war,  a  network  of 
railways  has  been  stretched  over  the  country ;  a  new  system  of  finance 
has  been  introduced,  telegraph  lines  have  been  established  through  all 
the  land,  and  countless  social  and  political  changes  are  being  effected. 
Korean  life,  to-day  in  a  state  of  flux,  is  being  run  into  new  molds;  it 
wiU  soon  set,  when  changes  will  no  longer  be  readily  made.  Hence 
the  urgency  of  the  situation,  as  regards  religious  life  in  Korea. 

Note  4.  Christian  Entrance  and  Work  in  Korea.  Until  within  the 
present  generation,  Korea  has  been  closed  to  outside  influences.  In 
1884  Dr.  H.  N.  Allen  removed  from  China  and  settled  in  Seoul,  where 
he  soon  proved  himself  of  value  to  the  royal  family.  In  a  court 
intrigue  one  of  the  Min  princes,  a  favorite  cousin  of  the  queen,  was 
seriously  wounded,  and  his  life  was  saved  only  through  the  timely 
and  skilful  service  of  Dr.  Allen.  This  opened  the  way  for  the  entrance 
of  other  physicians  and  missionaries  into  the  country,  and  it  was  not 
many  years  before  missionary  enterprise  was  well  established.  About 
eighty  per  cent  of  all  the  mission  work  in  Korea  is  being  carried  on  by 
the  Presbyterians  and  Methodists  of  America.  This  work,  almost 
from  the  first,  has  produced  good  results.  Medical,  educational,  and 
industrial  work,  features  of  missions  essential  in  other  lands,  and  de- 
signed primarily  to  win  the  confidence  of  the  natives,  have  been 
largely  unnecessary  in  Korea,  since  after  the  Gospel  had  received  a 
fair  hearing  it  was  welcomed  by  multitudes.  Within  the  first  ten 
years  less  than  eight  hundred  converts  were  won,  but  within  the  next 
six  years,  fifty  thousand  were  brought  within  the  church.  To-day 
•there  are  over  two  hundred  thousand  Christians  in  a  population  of 
twelve  millions,  while,  if  we  include  adherents  and  catechumens,  that 
number  must  be  increased  to  a  round  half  million. 


Twenty -one 


The  Clad  Story  of  Korea 


135 


Severance  Hospital,  Seoul. 

The  first  well  equipped  hospital  l)uilt  in  Korea,  and  an  important 
feature  of  the  Presbyterian  work.  Fourteen  departments  of  work  are 
carried  on,  including  a  medical  school. 


Medical  work  in  Korea,  though  for  a  brief  time  the  forerunner  of 
evangehstic  work,  now  gains  its  chief  importance  as  an  auxiHary  and 
aid.  In  view  of  the 
generally  poor  equip- 
ment of  the  govern- 
ment hospitals,  mis- 
sionary institutions, 
when  well  equipped, 
are  a  distinct  advan- 
tage to  the  missionary 
forces.  Western  edu- 
cation also  is  in  a 
backward  state,  a 
condition  due  largely, 
if  not  primarily,  to 
the  fact  that  the  mis- 
sionaries did  not  find 
it  necessary  to  employ 

educational  institutions  as  an  entering  Vv'edge  for  Christianity.  But 
now  that  the  country  is  awake  to  its  needs,  schools  and  other  institu- 
tions of  a  Western  civilization  are  multiplying  and  assuming  greater 
importance. 

Note  5.  Character  of  Korean  Christianity.  The  most  marvelous 
feature  of  the  Korean  work  is  the  type  of  Christianity  which  is  being 
developed.  Notwithstanding  the  rapidity  of  the  growth,  the  Korean 
church  is  composed  of  almost  an  ideal  Christian  body.  From  the 
first,  the  converts  have  been  made  to  feel  the  necessity  of  self-support. 
The  missionary  has  been  a  director  of  native  activities,  rather  than  a 
pastor.  When  groups  of  native  Christians  petition  for  a  church,  they 
are  told  they  must  build  one  themselves,  and  if  a  reasonable  amount 
of  interest  is  manifested,  the  missionary  may  help.  If  a  pastor  is 
wanted,  they  are  told  that  they  must  support  him.  The  fitness  of 
an  applicant  for  church  membership  is  tested  by  his  ability  to  work 
for  Christ  and  bring  another  person  to  Him.  To  guard  the  church 
from  undesirable  persons  who  may  be  moved  by  unworthy  motives, 
applicants  are  first  received  as  catechumens,  and  while  they  are  thus 
on  probation  they  are  watched  carefully  and  are  instructed  in  Chris- 
tian truth.  They  are  generally  on  probation  for  six  months  or  a 
year,  and  if,  during  that  time,  they  are  unable  to  interest  themselves 
zealously  in  the  conversion  of  their  fellows  their  right  to  church  mem- 
bership is  held  in  doubt.  As  a  consequence  of  such  a  church-build- 
ing  policy,  Korean    Christianity  has    developed    certain    remarkable 


136  The  Conquering  Christ  Leston 

features.  A  strong  spirit  of  evangelism  pervades  the  whole  church. 
When  a  church  was  asked  for  enough  money  to  send  out  a  home  mis- 
sionary, an  amount  sufficient  to  send  three  was  contributed,  and  the 
three  were  sent.  When  special  Bible  classes  are  held,  people  for  miles 
around,  some  of  them  living  several  days'  journey  away,  flock  to  the 
place  of  meeting.  In  one  city  a  ten-days'  institute  was  attended  by 
over  twelve  hundred  men.  Much  of  the  work,  largely  because  of 
numbers,  must  be  carried  on  separately  for  the  men  and  women,  and 
it  is  not  unusual  for  men  who  have  attended  classes  to  return  home 
and  take  care  of  the  household  interests  for  a  number  of  days  while 
their  wives  attend  the  women's  sessions.  Bible  study  has  become  a 
passion  with  the  Korean  Christians.  One  church  has  held  Bible 
classes  every  evening  for  over  two  years.  A  consignment  of  20,000 
Bibles,  upon  reaching  its  destination,  was  immediately  sold.  Such 
facts  as  these  serve  as  an  index  to  the  unusually  high  character  of 
Korean  Christianity. 

Note  6.  Importance  of  Korea's  Future  in  the  Evangelization  of 
the  East.  Judging  from  the  recent  marvelous  developments  in  Korea, 
that  country  may  well  become  in  the  course  of  a  few  years  the  mis- 
sionary people  of  the  Orient.  Should  this  be  the  case,  it  is  evident 
that  the  future  of  Korea  will  widely  affect  for  the  better  the  millions 
in  China,  India,  and  other  countries  of  the  East.  Each  of  the  four 
great  Oriental  mission  fields  possesses  its  own  particular  value  to  the 
evangelization  of  the  world.  India  will  contribute  to  Oriental  Chris- 
tianity spiritual  insight  and  interpretation,  with  special  emphasis 
upon  the  mystical  elements  of  the  faith;  China,  perhaps  the  last  of 
them  to  come  to  Christ,  but  destined  to  be  greater  than  them  all,  will 
doubtless  emphasize  the  social  aspects  of  the  Gospel;  Japan  will 
champion  a  type  of  Christianity  eminently  independent,  unified,  and 
rationalistic;  while  Korea  will  contribute  to  the  faith  of  the  old  Orient 
a  high  spirituality  of  life  and  a  zeal  for  righteousness.  Already  the 
religious  movement  in  Korea  has  overflowed  into  Manchuria,  and  the 
ever-widening  circles  of  that  influence  are  still  being  felt.  The  op- 
portunity for  multiplying  missionary  effort  is  to  be  found  in  Korea 
as  in  no  other  field.  Hundreds  of  communities  are  asking  for  some 
one  to  teach  them  of  Christ,  and  many  other  places,  in  which  the  work 
is  well  established,  are  pitiably  in  need  of  reinforcements.  A  mission 
lesson  may  not  be  the  place  for  an  appeal  for  funds  and  men,  but  no 
thoughtful  person  who  has  a  conscience  and  a  heart  can  know  the 
situation  in  Korea  and  not  feel  that  the  problems  there  awaiting 
solution  are  his  business. 


Twenty-om  jke  Glad  Story  of   Korea  137 

ADDITIONAL  READING  REFERENCES. 

(i)  Korea's  present  situation.  Gale:  Korea  in  Transition,  ch.  2. 
(2)  A  missionary's  observations  in  Korea.  Baird:  Daybreak  in  Korea, 
(j)  Brief  history  of  missionary  work  in  Korea.  Zwemer  and  Brown: 
The  Nearer  and  Farther  East,  pp.  277-312.  (4)  Current  items  of 
success  from  the  field.  Missionary  Review  of  the  World  (see  index, 
Dec.  numbers,  1906-9).  Practically  every  number  contains  most 
encouraging  reports  from  the  field. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  size  and  population  of  Japan?  2.  Tell  what  you 
can  of  the  moral  and  spiritual  condition  of  the  people.  3.  Compare 
the  Christianity  of  Japan  with  that  of  this  country.  4.  How  are 
the  Christian  forces  in  Japan  distributed?  0.  What  are  the  principal 
methods  of  missionary  work  in  Japan?  6.  What  are  the  inducements 
to  missionary  work  in  this  field?     7.   What  field  do  we  study  to-day? 

QUESTIONS  ON  THE  LESSON. 

1,  State  the  object  of  the  lesson.     (Note  1.) 


2.  Describe  the  country  of  Korea  in  respect  to  its  physical  features 
and  material  resources.     (Note  2.) 


3.  Characterize  the  people  in  regard  to  their  physical  and  mental 
endowments. 


4.   What  is  the  present  social  condition  of  the  country? 


5.   How  has  the  Oriental  awakening  affected  Korea?     (Note  3.) 


6,   Sketch  the  more  recent  political  history  of  the  country. 


138  The  Conquering  Christ  ^«««^« 

7.   What  are  some  of  the  innovations  which  have  followed  Japanese 
occupation  ? 


8.   Why   does    Korea's   present   situation   constitute   an   appeal   of 
special  urgency  to  the  Christian  church? 


9.  How  was  Korea  opened  up  to  missions  ?     (Note  4.) 


10.   What  can  you  say  of  the  growth  of  Christianity  in  Korea? 


11.  Characterize  Korean  Christianity.     (Note  5.) 


12.  Tell  what  you  can  of  Bible  study  in  Korea. 

13.  What  importance  do  you  attach  to  the  immediate  evangeliza- 
tion of  Korea?     (Note  6.) 


14.  Compare    the   places   of    India,    China,    Japan,    and    Korea    in 
Oriental  Christianity. 


15.   What  are  the  spiritual  needs  of  Korea  to-day? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  natural  features  of  Korea  will  contribute  to  make  it  an 
important  Christian  power  in  the  Orient?  2.  Mow  do  you  think  the 
industrial  evolution  of  the  country  will  affect  the  spread  of  Chris- 
tianity? 3.  In  what  respects  have  Christian  missions  in  Korea  re- 
versed the  usual  course  of  missionary  procedure?     4.   Do  you  approve 


Twenty4wo  j^f  f^e  Ottoman  Gates  139 

of  the  zealousness  of  Korean  Christianity?  Why?  5.  In  view  of  the 
receptivity  of  the  people  and  the  rapidity  of  conversions  in  Korea, 
what  do  you  think  of  a  poHcy  of  immediate  advance  in  that  country, 
involving  a  concentration  of  forces  calculated  to  bring  about  the  win- 
ning of  the  people  to  Christ  within  a  decade?  6.  What  particular 
line  or  lines  of  work  would  you  suggest  as  of  special  value. 

Mission  Gem.  "  Cannot  you  say  something  or  do  something  to 
make  the  church  in  America  realize  that  here  in  Korea  just  now  is  the 
Christian  opportunity  of  centuries?  This  situation  is  extraordinary 
and  amazing.  If  the  Christian  church  has  any  conception  of  strategy 
and  appreciation  of  an  opportunity,  any  sense  of  relative  values,  she 
will  act  at  once — not  next  year,  but  now/  " — William  T.  Ellis,  news- 
paper correspondent. 

Personal  Thought.  The  remarkable  religious  awakening  in  Korea 
has  been  accompanied  by  a  simplicity  of  faith  and  an  earnestness  of 
endeavor  almost  unknown  to  the  average  Christian  of  America.  Is 
there  here  a  lesson  for  the  deepening  of  my  own  spiritual  life?  God 
works  through  agents  of  great  faith  and  consecrated  energy,  and  when 
I  am  such  He  can  work  through  me. 


Lesson   22.     AT   THE  OTTOMAN    GATES.     Christianity   in 
the  Turkish  Empire. 

Scripture  Reading:  A  Pen  Sketch  of  a  Missionary's  Life.     2  Cor.  5:20 — 6: 10. 

Note  1.  Object  of  the  Lesson.  To  describe  Turkey's  resources 
and  people,  her  social  and  religious  conditions  in  their  relation  to 
Christian  advance,  the  Christian  forces  now  in  the  field,  their  methods 
of  work,  and  some  of  the  results  attained. 

THE  LESSON  UNFOLDED. 
Note  2.  Turkey's  Resources  and  People.  Territorially  the  Turkish 
empire  is  made  up  of  Turkey  in  Europe,  Turkey  in  Asia,  and  Turkey  in 
Africa.  European  Turkey  is  a  narrow  strip  of  the  Balkan  peninsula 
between  the  Adriatic  Sea  and  the  ^gean  and  Black  Seas,  comprising 
about  63,000  square  miles.  Asiatic  Turkey  lies  south  of  Russia  and 
the  Black  Sea,  extends  eastward  as  far  as  Persia,  and,  including 
Palestine  (Syria),  reaches  southward  to  Arabia.  This  section  com- 
prises roughly  600,000  square  miles.  In  Africa  the  Turkish  empire  is 
represented  by  the  vilayet  of  Tripoli,  in  area  not  quite  400,000  square 
miles.  The  total  area  of  the  Turkish  empire  is  thus  about  one  third 
that  of  the  United  States.  Certain  other  countries  over  which  Turkey 
exercises  a  nominal  control  are  frequently  regarded  as  forming  a  part 
of  the  empire.     These  include  Egypt,  Crete,  and  Eastern  Roumelia, 


140  The  Conquering  Christ  Lesson 

besides  several  other  states  of  minor  importance.  Much  of  European 
Turkey  is  historic  ground,  Macedonia  carrying  us  back  to  ancient 
Greece  and  Alexander  the  Great;  the  city  of  Salonica  (ancient  Thes- 
salonica)  bringing  us  again  into  the  companionship  of  the  first  far- 
reaching  Christian  missionary;  and  the  metropolis  of  Constantinople 
suggesting  the  great  schism  between  the  Eastern  and  the  Western 
churches  and  the  Crusades  of  the  Middle  Ages.  In  Asiatic  Turkey  we 
are  still  in  the  midst  of  historic  scenery.  On  the  northeastern  border 
we  find  the  fertile  Anatolian  plateau  crowned  by  "  the  tower-crested 
Ararat,  the  converging  point  of  three  empires."  In  the  Euphrates 
river  valley  we  come  upon  the  early  home  of  Abraham,  and  the  modern 
Palestine  is  associated  with  a  host  of  sacred  memories. 

The  Turkish  empire  embraces  a  great  diversity  of  resources,  climate, 
and  inhabitants.  The  European  portion  possesses  large  undeveloped 
mineral  resources,  though  much  of  it,  outside  of  Macedonia,  is  barren 
and  desolate.  In  Asiatic  Turkey  the  once  fertile  valleys  of  the  Tigris 
and  Euphrates,  now  that  the  ancient  irrigation  systems  have  fallen 
into  disuse,  are  turned  into  parched  deserts  by  the  summer  heat.  The 
extremes  of  temperature  in  the  Anatolian  plateau  make  the  treeless 
central  regions  dreary  and  uninviting,  but  wherever  the  rivers  break 
through  the  hills  the  scenery  is  often  majestic  and  occasionally  of  rare 
beauty.  In  these  regions  conditions  favor  the  cultivation  of  many 
fruit  trees  and  wheat.  Tripoli  is  in  general  unproductive  and  sup- 
ports only  a  scattered  population. 

No  other  government  rules  over  so  many  races  and  nationalities 
with  distinct  languages  and  customs  as  does  Turkey.  The  most  im- 
portant of  these  are  the  Ottoman  Turks,  the  Greeks,  and  the  Albanians 
of  European  Turkey,  and  the  Armenians,  Kurds,  Greeks,  and  Arabs  of 
the  Asiatic  provinces.  In  Tripoli  are  Moors,  Arabs,  Jews,  Maltese,  and 
several  other  nationalities.  Practically  no  mission  work  is  prosecuted 
in  African  Turkey. 

Note  3.  The  Social  and  Religious  Conditions  in  the  Country.  In 
Turkey,  religion  and  politics  are  inseparably  connected.  Every 
religious  body  is  a  political  party  and  has  its  representatives  in  the 
Council  of  State  at  Constantinople.  But  the  government  itself  is 
Mohammedan,  though  it  recognizes  as  religious  communities  the  Greek 
Orthodox,  the  Armenian  Gregorian,  the  Nestorian,  the  Protestant,  and 
the  Roman  Catholic  churches.  Every  non-Moslem  must  belong  to  one 
or  the  other  of  these  bodies.  Because  of  this  identification  of  religion 
with  political  partizanship,  vast  numbers  of  the  people  are  only  church 
adherents,  and  can  in  no  true  sense  be  called  religious  believers.  Though 
the  government  nominally  guarantees  religious  liberty  to  all,  this  has 


Tioeniy-two  ^f  the  Ottoman  Gates  141 

never  meant  liberty  for  a  Mohammedan  to  become  a  Christian.  Be- 
sides this,  a  fierce  intolerance  generally  prevails  between  the  sects. 
All  these  bodies,  moreover,  except  the  Protestant,  have  developed  an 
exceedingly  formal  type  of  Christianity,  in  which  ceremonialism 
entirely  overshadows  the  spiritual  life.  All  non-Moslems  affirm  that 
they  are  Christians ;  and  all  baptized  persons  affirm  that  they  are  con- 
verted. Yet  the  majority  are  as  ignorant  of  a  spiritual  birth  and  of 
the  Gospel  way  of  salvation  as  the  Hindus  of  India  or  the  Buddhists  of 
China. 

The  social  development  is  on  the  same  low  plane  as  the  religious. 
Ignorance  and  illiteracy  characterize  the  people.  This  is  particularly 
true  of  the  Mohammedans.  As  the  Koran  is  written  in  Arabic  and 
must  not  be  translated  for  Moslem  use,  it  is  rare  indeed  to  find  any 
other  than  an  Arab  who  can  read  the  book  understandingly.  The 
burdensome  system  of  taxation  which  has  heretofore  prevailed  has 
reduced  the  country  to  extreme  poverty.  Political  intrigue,  the 
governmental  spy  system,  and  religious  jealousies  have  fostered  deceit, 
lying,  hypocrisy,  and  mutual  distrust  among  the  people.  Freedom  of 
thought  and  liberty  of  conscience,  heretofore  so  strictly  suppressed, 
have  effectually  prevented  the  development  of  manly  characteristics. 
Finally,  the  social  and  moral  ideals  of  all  classes  have  been  largely 
molded  by  Mohammedanism,  which  countenances  polygamy  and 
maintains  the  subserviency  of  women.  All  evils  which  spring  from 
such  conditions  exist  in  Turkey  in  full  force,  abetted  in  ^  degree  by 
the  religions  and  condoned  by  the  state. 

Note  4.  Armenians  and  Armenian  Churches.  For  over  five  centu- 
ries the  Armenians  have  had  no  national  existence,  but  the  majority  of 
them  still  occupy  the  region  which  has  for  many  centuries  been  asso- 
ciated with  their  name,  i.  e.,  the  territory  centering  about  Lake  Van 
and  extending  to  the  Black,  Caspian,  and  Mediterranean  seas.  They 
number  over  three  millions,  two  thirds  of  whom  live  within  the 
Turkish  empire.  In  personal  characteristics  and  moral  fibre  they  rank 
above  the  average  citizens  of  the  empire,  though  they  are  surpassed 
in  the  trades,  professions,  and  general  intelligence  by  the  Greeks. 
Many  of  them  are  agriculturists,  while  others  have  won  enviable 
reputations  as  merchants  and  bankers.  In  financial  dealings  they 
have  the  name  of  being  slow,  cautious,  and  shrewd.  A  number  of  the 
high  financial  positions  under  the  government  have  been  held  by 
Armenians  who  have  made  their  services  indispensable  to  the  life 
and  prosperity  of  the  country. 

Like  many  of  the  eastern  peoples,  the  Armenians  have  developed  a 
national  church.     In  the  fourth  century  they  accepted  Christianity 


142  The  Conquering  Christ  tessith 

through  the  preaching  of  Gregory  the  Illuminator,  whence  the  name, 
"  Gregorian  Church."  In  491  a  meeting  of  Armenian  bishops,  by 
rejecting  the  doctrinal  decisions  of  the  Council  of  Chalcedon,  effectu- 
ally separated  the  Armenian  churches  from  the  Christian  church  of 
that  day.  The  Gregorians  of  course  regard  themselves  as  Christians, 
though  for  centuries  they  have  been  little  more  than  a  political  party. 
With  the  more  recent  rise  of  an  evangelical  spirit  in  Turkey,  how- 
ever, there  have  come  some  signs  of  a  spiritual  quickening  in  this 
communion. 

During  the  last  century  an  evangelical  spirit  arose  among  the 
Gregorians,  but  was  bitterly  antagonized  by  their  leaders.  As  a 
result  the  evangelicals  were  excommunicated,  and  thereafter  organ- 
ized themselves  with  the  help  of  missionaries  into  Protestant  churches. 
It  is  with  the  training  and  development  of  these  churches  that  the 
missionary  forces  in  Turkey  to-day  are  chiefly  concerned.  The  shock- 
ing persecutions  and  massacres  inflicted  on  the  Armenians  in  recent 
times  have  been  precipitated  as  much  by  race  hatreds  as  by  rehgious 
fanaticism. 

Note  5.  Christian  Forces  and  the  New  Turkey.  Christian  forces 
from  England  and  America  have  been  operating  in  Turkey  almost  a 
century.  But,  since  every  subject  of  the  empire  must  belong  to  one 
or  another  of  the  religions  permitted  by  the  state  (Note  3,  above), 
missionary  work  has  had  to  be  carried  on  under  peculiar  conditions.  A 
direct  campaign  against  Mohammedanism  was  out  of  the  question, 
because  the  relation  between  Mohammedanism  and  the  state  is  of  such 
nature  as  to  cause  apostasy  from  the  former  to  be  treated  as  treason 
against  the  latter.  The  missionaries,  accordingly,  were  compelled  to 
direct  their  energies  toward  reforms  within  the  nominally  Christian 
churches  rather  than  toward  the  upbuilding  of  new  religious  bodies. 
The  latter,  however,  has  come  about  in  a  perfectly  natural  manner, 
much  as  the  Lutheran  Reformation  of  the  sixteenth  century,  against 
the  original  intent  of  its  leaders,  led  to  the  establishment  of  the 
Protestant  bodies  of  Europe.  To-day  a  number  of  the  Protestant 
churches  of  Turkey  are  independent,  but  all  are  workmg  harmoniously 
with  the  missionary  forces  in  the  several  fields,  and  the  missionaries  are 
establishing  the  mission  churches  upon  an  independent  basis  just  as 
rapidly  as  their  development  permits.  The  evangelical  Protestant 
churches  number  about  two  hundred,  and  have  a  membership  of 
twenty  thousand. 

From  the  first,  the  mission  work  in  Turkey  has  largely  been  that  of 
the  colporteur  and  educator.  Seed  thoughts  of  a  larger  and  better 
life,  faithfully  sown  for  a  number  of  years,  finally  began  to  bear  fruit. 


Twenty -two  j{t  the  Ottoman  Gates  143 

The  first  evident  result  of  the  work  was  the  rise  of  the  evangelical 
spirit  in  the  late  forties  of  the  last  century,  noted  above.  From  that 
time  till  to-day,  the  work  has  gone  steadily  on,  often  in  the  face  of 
bitter  opposition  and  cruel  persecution.  It  is  not  an  exaggeration  to 
say  that  the  lately-born  national  consciousness  is  a  result  of  an 
awakened  spiritual  life.  Not  that  the  people  at  large  have  found  a 
new  religious  understanding,  but  the  leaders  in  the  movement  in  the 
majority  of  instances  were  set  on  the  road  to  the  larger  national  goal 
by  the  missionaries.  One  of  these  leaders  recently  said  to  a  mission- 
ary that  the  late  developments  in  Turkey  would  have  been  impossible 
but  for  the  preparatory  work  done  by  the  mission  schools  throughout 
the   empire.     An   instance   shows   the   important   place   which   these 


^«^A- 


AnatoHa  College,  Ivlarsovan,  Turkey  in  Asia. 

This  institution  is  the  educational  ideal  of  a  district  covering:  30, 000  square  miles,  with  a  population  o< 
over  595,000.  Ae  feeders  to  the  college,  there  have  been  established  twenty-six  other  BChools  enroUii!  ■ 
about  twelve  hundred  students.  In  the  same  district  are  eight  cliurchee  and  a  hospital  of  wide-reach 
ing  influence. 

scnools  have  held  in  the  development  of  the  new  Turkey.  During  the 
past  fifteen  years,  St.  Paul's  Institute  at  Tarsus  has  graduated  one 
hundred  men.  Of  these,  fifty-six  have  become  ministers  or  teachers, 
and  fifteen  have  become  physicians;  i.  e.,  seventy-one  per  cent  of  these 
graduates  have  gone  out  into  the  surrounding  country  to  act  as  positive 
forces  in  uplifting  the  next  generation.  The  story  of  missions  in 
Turkey  "  is  written  hi  the  awakened  intellect  of  all  classes  and  races, 
in  new  conceptions  of  what  Christianity  demands  of  its  followers,  and 
in  a  changed  atmosphere  affecting  the  life  and  character  of  nearly  all 
the  youth  born  in  the  last  generation,  and  destined  to  affect  the 
empire  still  more  vitally  as  the  years  go  on." 

The   Church    Missionary    Society    (London),    the    American    Board 
and  the  Presbyterian  Board  (North)  are  carrying  on  extensive  medical 


144  The  Conquering  Christ  Lesson 

work  in  connection  with  their  missions.  This  work  is  not  only  afford- 
ing welcome  assistance  in  the  evangelistic  work,  but  will  probably,  by 
its  cures,  do  much  toward  breaking  down  the  Mohammedan  belief  in 
fate.  Since  the  promulgation  of  the  constitution  and  the  granting 
of  religious  liberty,  the  medical  work  is  everywhere  dispelling  oppo- 
sition and  prejudice. 

It  is  not  unlikely  that  the  new  era  in  Turkey  will  give  the  Christian 
churches  of  America  opportunities  such  as  have  never  been  offered 
in  that  land  before.  Here,  as  in  China  and  Korea,  the  national  life 
is  now  in  the  process  of  making,  and  thousands  are  giving  up  their 
inherited  notions  of  duty,  righteousness,  morality  and  religion.  It  is  a 
day  of  days  for  the  church  of  Christ.  The  question  of  missions  in' 
Turkey  and  a  rapid  expansion  of  the  work  for  winning  the  Moham- 
medan world  to  Christ,  ceases  to  be  a  question  of  pure  sentiment;  it  is  a 
question  of  moral  obligation,  of  simple  loyalty  to  Christ,  of  states- 
manly  devotion  to  a  heroic  and  noble  task. 

ADDITIONAL  READING  REFERENCES. 

(/)  The  checkered  career  of  Turkey  under  the  old  order.  Article 
on  "  Turkey  "  in  Encyc.  Brit.  (2)  Turkey  and  her  recent  develop- 
ment. Barton:  Daybreak  in  Turkey,  (j)  History  and  faith  of  the 
Armenian  church.  Adeney:  The  Greek  and  Oriental  Churches,  pp. 
539-552.  {4)  Moslem  persecution  of  the  Armenians.  See  the  maga- 
zine indexes  of  1895,  189G,  and  1909  for  reports  of  the  Armenian 
atrocities. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  are  the  physical  features  and  material  resources  of  Korea? 
2.  In  what  respects  is  Korea  a  good  missionary  field  ?  3.  Tell  what 
you  can  of  the  character  of  Korean  Christianity.  4.  Why  is  the  need 
for  immediate  advance  in  Korea  very  pressing  ?  5.  What  is  the  subject 
of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  are  the  divisions  of  the  Turkish  empire  ?     (Note  2.) 


2.  Mention  some  of  the  regions  of  unique  historical  interest. 


3.  State  what  you  can  of  the  material  resources  of  the  country. 


Tvunty-two  j{t  the  Ottoman  Gates  145 

4,  Mention  one  notable  feature  of  the  population  of  the  empire. 

5.  In  Turkey,  how  is  religion  related  to  politics?     (Note  3.) 


'  6.   What  is  the  character  of  the  non-Moslem  churches?     In  what 
sense  are  they  Christian? 


7.  Describe  the  social  condition  of  the  people. 


8.  Who  are  the  Armenians,  and  where  do  they  live?     (Note  4.) 


9.  How  do  they  compare  with  other  peoples  around  them? 


10.  Tell  what  you  can  of  the  origin  of  the  Gregorian  church. 


11.  How  did  the  Protestant  churches  arise? 


12.  How  are  they  related  to  the  missionary  work  now  being  pros- 
ecuted ? 


13.  Along    what    lines    has    the    missionary    enterprise    of    Turkey 
developed?     (Note  5.) 


146  The  Conquering  Christ  Lesson 

QUESTIONS  FOR  DISCUSSION. 

1.  To  what  extent  do  you  think  late  developments  would  have 
occurred  in  Turkey  had  it  not  been  for  the  work  of  the  missionaries? 
2.  What  are  some  of  the  elements  of  hope  in  the  present  situation?  3. 
Which  do  you  favor  the  more  strongly,  an  effort  to  reform  the  Oriental 
Christian  churches  from  within,  or  to  build  up  a  new  church  from 
without  through  proselytism?  Why?  4.  How  does  Turkey  compare 
with  India  as  a  favorable  mission  field?  with  China?  with  Korea? 
5.  Along  what  lines  would  you  favor  pursuing  mission  work  among 
the  Moslems?     among  the  non-Moslems? 

Mission  Gem.  "  The  recent  change  of  the  Ottoman  empire  to  a 
constitutional  form  of  government  has  opened  a  new  era  in  its  history 
profoundly  full  of  meaning  for  the  kingdom  of  God.  This  is  not  the 
time  for  missions  in  Turkey  to  retrench.  Through  three  quarters 
of  a  century  there  has  been  the  laying  of  broad  foundations ;  now  begin 
the  awaited  years  of  privilege." — Dr.  John  E,  Merrill,  President  of 
Central  Turkey  College,  Aintab. 

Personal  Thought.  The  territory  of  Asiatic  Turkey,  from  remote 
antiquity  the  battleground  of  nations  and  of  many  faiths,  shall  yet  be 
the  platform  upon  which  one  of  the  most  glorious  triumphs  of  Chris- 
tendom shall  be  won.  How  soon  will  the  church  of  Christ  make  this 
possible?  That,  in  a  measure,  depends  upon  me.  Help  me,  Master, 
to  be  true  to  the  vision  of  a  redeemed  world,  and  grant  that  I  may  be 
faithful  to  my  part  in  the  ushering  in  of  Thy  kingdom.     Amen. 


Lesson  23.     CHRISTIAN  OCCUPATION  OF  PERSIA.     Pros- 
pects of  the  Work  among  Shi'ite  Mohammedans. 

Scripture  Reading:  God  Exalted  among  the  Nations.     Ps.  46. 
Note   1.     Object  of  the  Lesson.     To  point  out  the  advantages  of 
Persia  as  a  mission  field,  the  extent  and  character  of  the  work  now  being 
carried  on,  and  the  possible  future  of  Christianity  in  that  country. 

THE  LESSON  UNFOLDED. 
Note  2.  Characteristics  of  the  Country.  Persia  is  bounded  by 
Turkey  on  the  west,  Russia  and  the  Caspfan  Sea  on  the  north,  Afghan- 
istan and  Baluchistan  on  the  east,  and  the  Persian  Gulf  and  the  Gulf 
of  Oman  on  the  south.  The  extreme  length  is  a  little  over  a  thousand 
miles,  and  its  area  about  two  and  a  half  times  that  of  Texas.  Its  popu- 
lation is  about  eight  millions,  nearly  twice  that  of  Texas.  The  country 
is  mostly  a  high  table-land,  which,  while  cut  with  frequent  valleys 
suitable  for  agriculture,  is  in  large  part  desert  and  unproductive.  The 
winters  are  bitterly  cold,  except  along  the  maritime  tracts  of  the  south, 
while  the  summers  are  hot  but,  by  reason  of  the  clearness  of  the  atmos- 


Twc7itii-thrce  Christian  Occupation  of  Persia  147 

phcrc,  are  not  uncomfortable.  Famine  and  drought  occur  frequently, 
while  the  scarcity  of  roads  and  the  insuperable  obstacles  to  ready  trans- 
portation often  make  it  impossible  to  relieve  a  famine  district,  even 
though  food  may  abound  in  other  parts  of  the  country. 

Notwithstanding  these  unfavorable  characteristics,  all  that  the 
country  really  needs  is  development.  At  present,  outside  the  imme- 
diate vicinity  of  the  cities,  there  is  but  one  modern  carriage  road,  and 
that  is  a  short  one  leading  from  the  coast  of  the  Caspian  to  the  capital 
city  of  Teheran.  There  are  no  railroads  in  the  country,  though  there 
is  agitation  for  the  construction  of  one  running  east  and  west  from 
Teheran,  and  another  from  the  capital  to  some  point  on  the  Persian 
Gulf,  Such  innovations  will  profit  both  government  and  people,  for 
Persia  is  not  without  commercial  resources.  Where  irrigation  can  be 
employed,  the  desert  may  be  transformed  into  a  garden,  while  in  the 
upland  valleys  grows  the  finest  wheat  of  the  world.  Persia  is  noted 
for  some  of  her  flowers'  especially  roses,  and  trees  of  rare  beauty  are 
commonly  found  about  the  larger  towns.  While  her  agricultural 
exports  are  not  large,  her  wool  and  silk  manufactures,  especially  rugs 
and  shawls,  are  justly  celebrated.  Other  Persian  products,  such  as 
finely  tempered  s\yord-blades,  inlaid  work  in  metal  and  wood,  and 
ornamental  tiles  of  exquisite  workmanship,  would  quickly  assume  a 
larger  commercial  importance  with  the  introduction  of  Western 
methods  and  improvements  in  transportation.  This  problem  is  vi- 
tally related  to  that  of  popular  education  referred  to  below,  and  both 
must  be  worked  out  together. 

Note  3.  The  People,  their  Social  Welfare,  and  their  Religions.  The 
bulk  of  the  population  of  Persia  is  made  up  of  descendants  of  the 
ancient  Persian  stock,  though  large  numbers  of  aliens  have  drifted 
over  the  borders  from  Turkey  and  Turkistan.  Notwithstanding  the 
resulting  modification  of  the  racial  type,  the  Persian  physique,  when 
given  a  fair  development,  is  still  fine,  the  features  well  cut  and  the 
carriage  noble.  In  moral  fibre,  however,  the  wealthy  Persians  are. 
notably  weak,  ruining  their  constitutions  by  wild  dissipations.  The 
poorer  classes,  while  possessed  of  healthier  tastes  and  habits,  are 
generally  so  oppressed  by  the  struggle  for  existence  that  nature  seldom 
has  a  fair  chance  to  develop  the  normal  type. 

The  prevailing  poverty  limits  opportunities  for  social  development. 
Nine  tenths  of  the  people  are  said  to  be  illiterate,  public  school  edu- 
cation being  practically  unknown.  The  religious  teachings,  such  as 
they  are,  afford  little  encouragement  to  purity  of  conduct,  except  in 
the  matter  of  abstinence  from  intoxicating  beverages,  as  required  by 
the  Koran.     Tobacco  and  opium  smoking  are   prevalent,  the  former 


148  The  Conquering  Christ 


Lesson 


among  women  as  well  as  men.  The  Persian,  in  spite  of  his  poverty,  is 
always  hospitable,  and  the  language  of  the  common  people  possesses 
a  wealth  of  polite  phrases  that  makes  it,  in  the  Orient,  what  French  is 
in  the  Occident. 

The  condition  of  woman  in  Persia,  as  in  Turkey,  is  deplorable. 
Among  the  wealthy,  who  commonly  practise  polygamy,  the  women 
are  confined  to  the  harem,  they  have  no  associations  outside  of  the 
immediate  family,  and  wives  are  not  permitted  to  sit  at  a  feast  with 
the  husband's  guests.  Among  the  poor  the  women  enjoy  much 
greater  freedom ;  and  since  polygamy  is  a  costly  luxury,  the  women  in 
the  lower  classes  are  saved  from  the  misery  that  prevails  in  the  harems. 

The  religious  situation  in  Persia  is  much  like  that  of  Turkey.  Ninety 
per  cent  of  the  people  are  Mohammedans — chiefly  of  that  branch 
known  as  Shi'ites.  All  other  Mohammedans  are  known  as  Sunnites. 
These  sects  differ  not  so  much  in  doctrine,  as  on  the  question  of 
Mohammed's  legitimate  successor.  The  hostility  between  them  is  so 
bitter  that  a  Shi'ite  who  makes  the  pilgrimage  to  the  Sunnite  strong- 
hold of  Mecca  takes  his  life  in  his  hands.  Therefore  places  of  pil- 
grimage within  the  Persian  domain  are  substituted  for  Mecca,  and 
to  these  shrines  thousands  of  pilgrims  flock  annually.  Often  they  sell 
all  they  have,  or  spend  the  savings  of  a  long  and  hard  life,  to  make  the 
trip,  and  return  penniless  to  their  homes  to  live  out  the  remainder  of 
their  days  in  poverty.  The  spirit  of  fanaticism  is  always  present, 
though  often  latent,  among  the  Shi'ites.  Once  each  year,  at  least,  by 
public  procession  and  fanatical  demonstrations,  these  people  give 
expression  to  their  fierce  zeal  for  the  faith ;  it  is  then  safer  for  foreigners 
to  remain  indoors. 

Another  faith  of  Persia,  known  as  Babism,  had  its  rise  in  the  last 
century  through  the  preaching  of  a  young  Persian,  whose  tirades 
against  the  immorality  of  the  priests  aroused  priestly  hatred  but  popu- 
lar enthusiasm.  He  claimed  to  be  a  messenger  sent  to  announce  the 
second  advent  of  the  Mahdi,  or  director  of  the  faithful,  and  though 
lie  was  several  times  threatened  with  death,  he  continued  his  scathing 
denunciations  with  a  fearlessness  that  finally  brought  him  under  the 
displeasure  of  the  government,  by  which  he  was  put  to  death.  Since 
his  day,  the  sect  thus  established,  notwithstanding  fierce  persecutions, 
has  continued  to  grow.  It  emphasizes  the  brotherhood  of  man  and 
denounces  polygamy.  In  its  later  developments  it  attempts  to 
amalgamate  Mohammedanism,  Hinduism,  Buddhism,  Christianity, 
and  all  other  religions.  Already  there  are  said  to  be  ten  thousand 
members  of  the  sect  in  the  United  States,  though  adherents  them- 
selves place  the  number  much  higher.     In  Persia  the  number  is  prob- 


Twenty-three  Christian  Occupation  of  Persia  149 

ably  a  little  less  than  two  millions.  Many  of  them  continue  to  call 
themselves  Mohammedans,  since  acceptance  of  Babism  does  not 
necessarily  involve  a  renunciation  of  one's  previous  creed.- 

Note  4.  Christian  Forces  and  Methods  of  Work.  In  1811,  almost 
twenty-five  years  before  the  first  work  was  begun  by  societies  now  in 
the  field,  Henry  Martyn,  that  peer  among  translators,  stopped  at  the 
city  of  Shiraz  for  ten  months,  and  there,  a  year  before  his  death,  com- 
pleted his  translation  of  the  New  Testament  into  Persian.  This  trans- 
lation was  the  only  one  for  nearly  seventy-five  years,  and  was  read  by 
thousands.  It  was  not  till  1836  that  the  Presbyterian  Board  (North) , 
the  oldest  in  the  field  at  present,  opened  its  work  in  the  country.  From 
the  first,  Moslem  hostility  compelled  the  missionaries  to  pursue  edu- 
cational and  medical  rather  than  directly  evangelistic  work.  Christian 
preaching  repeatedly  met  with  immediate  and  open  hostility.  For 
this  reason  the  early  work  was  mainly  among  the  Nestorians.  These 
people  seceded  from  the  Eastern  church  about  fifteen  centuries  ago, 
and  the  work  of  the  Presbyterian  Board  and  later  of  the  Archbishop's 
Mission,  of  England,  to  bring  them  to  a  purer  Christian  faith  was 
meeting  with  encouraging  success,  when  Russian  missionaries  suc- 
ceeded in  closing  the  breach  of  centuries  and  reuniting  a  large  portion 
of  the  Nestorian  church  with  the  Greek  church.  This  development, 
while  a  blow  to  the  missionary  interests,  is  not  without  its  blessing,  as 
the  Nestorians  have  passed  into  a  better  communion  than  they,  by 
themselves,  sustained.  Furthermore,  it  has  turned  missionary  atten- 
tion upon  the  Mohammedans  as  a  field  within  which  definite  work  may 
now  be  conducted.  The  present  time  seems  more  opportune  for  such 
work  than  any  period  heretofore. 

The  great  bulk  of  mission  work  in  Persia  is  carried  on  by  two  societies, 
viz.,  the  Presbyterian  Board  (North)  and  the  Church  Missionary 
Society  of  London.  Together  these  societies  maintain  not  far  from 
150  schools  for  boys  and  girls.  With  the  awakening  that  has  swept 
over  Persia  within  a  year,  however,  these  schools  are  now  wholly 
inadequate  to  meet  the  needs.  As  soon  as  comparative  peace  was 
restored  after  the  deposition  of  the  old  shah  (1909),  the  schools  became 
crowded  as  never  before  with  Mohammedan  youths,  so  that  here 
again,  as  in  so  many  of  the  Eastern  fields,  a  new  demand  has  arisen 
for  men,  a  demand  which  the  Christian  church  ought  to  supply  by  an 
early  increase  of  its  forces. 

One  phase  of  missionary  labor  which  should  not  be  overlooked  is 
the  relief  work  which  is  frequently  necessary  throughout  Persia  either 
because  of  local  famines,  or  of  Kurdish  raids  in  the  western  part  of  the 
country.     The  Kurds  are  an  extremely  warlike  people  who  inhabit  the 


150  The  Conquering  Christ 


Lesson 


mountains  of  Kurdistan.  Their  marauding  bands  swoop  down  upon 
unprotected  villages,  seize  anything  and  everything  as  booty,  and, 
after  a  general  devastation,  return  to  their  mountain  lairs.  Some- 
times these  bands  are  made  up  of  only  a  handful  of  bandits ;  sometimes 
they  constitute  practically  a  small  army.  A  missionary,  writing 
home  in  1908,  thus  describes  one  of  these  plundering  expeditions  of 
the  Kurds: 

"  In  July,  some  5,000  Kurds  descended  on  one  of  the  valleys  and 
plundered  and  burned  ten  villages,  killing  a  few  of  the  people  and 
destroying  the  crops.  Most  of  the  fighting  men  of  the  valley  were  two 
days'  distance  away  in  their  summer  pastures,  as  it  was  thought  the 
flocks  would  be  the  point  of  attack.  It  was  therefore  as  a  surprise  that 
the  army  of  Kurds  appeared  early  in  the  morning  on  the  top  of  the 
mountain  at  the  head  of  the  valley.  Our  young  preacher,  Khoshaba, 
who  also  by  birth  is  the  chief  of  the  valley,  at  the  head  of  a  small  band 
met  the  Kurds  on  the  mountain,  and  by  skilful  fighting  held  them  in 
check  until  the  women  and  children  had  time  to  cross  the  Zab  to  a 
place  of  safety.  IChoshaba  and  his  men  then  crossed  the  bridge,  and 
held  it  against  the  Kurds,  thus  preventing  a  massacre  of  the  people. 
But  while  they  were  safe  they  had  to  witness  the  burning  of  their 
homes  and  fields,  and  the  plundering  of  their  goods.  ...  It  was  sad 
to  see  the  blackened  walls  of  the  villages,  and  the  women  walking 
among  the  ruins  of  their  homes,  beating  their  breasts  and  bemoaning 
their  loss.  I  visited  all  the  burned  district,  comforted  them  the  best  I 
could,  and  took  a  census  of  the  villages  and  of  the  supply  of  food  on 
hand  for  the  winter,  as  a  basis  for  the  distribution  of  relief." 

Note  5.     The  New  Movement  and  the  Future  of  Missions  in  Persia. 

As  a  result  of  the  new  movement  that  is  sweeping  over  the  Orient, 
Persia  has  begun  to  arouse  herself.  The  opportunities  for  which 
missionaries  have  long  been  waiting  in  Persia  are  now  daily  being 
realized.  Much  of  the  earlier  hostility  to  mission  projects  has  dis- 
appeared, and  in  numerous  cases  the  Mohammedans  are  actually 
inviting  a  larger  activity  on  the  part  of  the  forces  in  the  field.  In  the 
city  of  Teheran  the  government  requested  the  establishment  of  a  school 
by  the  missionaries,  and  is  to-day  calling  for  more  young  men  to  fill 
government  positions  than  the  schools  and  academies  can  supply. 
Moreover,  the  medical  work  and  the  hospitals,  once  opposed  as  agents 
employed  in  thwarting  the  will  of  Providence,  are  now  welcomed  and 
aided.  In  Ispahan  the  Moslems  are  supporting  generously  the  medical 
work  established  there,  and  in  Teheran  a  Mohammedan  woman  of  high 
rank  has  founded  a  women's  hospital.  Probably  Persia  will  never  be 
as  important  a  mission  field  as  some  we  have  studied,. both  on  account 
of  her  relatively  small  population  and  her  inability  to  influence  power- 
fully any  neighboring  people.  The  conversion  of  the  Shi'ites  of 
Persia  would  have  practically  no  bearing  upon  the  conversion  of  the 


Twentri-three  Ckristuui  Occupation  of  Persia  151 

Sunnites  of  the  Ottoman  empire,  since  the  latter  regard  the  former  as 
heretics.  But  there  are  opportunities  to-day  for  the  Christian  church 
in  Persia  which  will  not  long  remain.  To-day  the  Persians  are  casting 
about  for  leaders  who  will  guide  the  nation  into  a  new  epoch  of  its 
national  history.  Persia  cannot  produce  those  leaders  at  once  from 
her  own  sons.  But  any  force  which  can  enter  the  country  and  elevate 
the  national  character,  instil  into  the  new  national  consciousness  high 
ideals  of  citizenship  and  the  state,  and  lend  stability  and  vigor  to 
national  institutions  will  be  welcomed.  No  other  force  is  so  capable 
of  accomplishing  this  result  as  Christianity.  Persia  needs  Christ. 
Will  the  Christian  world  give  Christ  to  Persia? 

ADDITIONAL  READING  REFERENCES. 

(j)  Pictures  of  Persia,  both  in  ancient  times  and  modern.  Jackson: 
Persia,  Past  and  Present.  {2)  Religious  history  of  Persia.  Bliss: 
Encyclopedia  of  Missions,  art.  "  Persia."  (j)  Recent  developments  in 
Persia.  See  indexes  of  current  magazine  literature.  {4)  Work  and 
observations  of  a  medical  missionary  in  Persia.  Wishard:  Twenty 
Years  in  Persia. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  How  is  Turkey  territorially  distributed?  2.  In  what  section  of 
Turkey  is  the  greater  part  of  the  missionary  work  carried  on?  3.  Why 
has  not  missionary  effort  been  extended  primarily  to  Mohammedans? 
4.  Tell  what  you  can  of  the  Armenians  and  their  churches.  5.  What 
has  Christianity  already  done  for  Turkey?  6.  What  is  the  subject  of 
to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON.       . 

1.  Describe  the  physical  characteristics  of  Persia.     (Note  2.) 


2.   What  is  the  present  commercial  status  of  the  country? 


3.  Suggest  some  ways  in  which  the  introduction  of  Christianity  into 
Persia  might  modify  this  commercial  situation. 


4.  How  would  you  characterize  the  people  of  the  country?     (Note  3.) 


152  Tlie  Conquering  Christ  Lesson' 

5.  What  is  the  social  condition  of  Persia? 

6.  Tell  what  you  can  of  the  Mohammedans  of  Persia. 

7.  What  is  the  Babi  sect? 


8.   When,  and  by  whom,  was  the  New  Testament  translated  into 
Persian?     (Note  4.) 


9.  For  what  people  in  Persia  has  the  mission  work  been  chiefly 
carried  on?     with  what  results? 


10.   What  societies  now  carry  on  the  bulk  of  the  work?     Does  the 
present  equipment  meet  the  need? 


11.   In   what  relief   work   does   the   missionary    occasionally   have 
to  engage? 


12.   How  does  the  new  movement  in  Persia  affect  the  missionary 
problem?     (Note  5.) 


QUESTIONS  FOR  DISCUSSION. 

1.  Would  you  base  an  argument  for  missions  in  Persia  upon  the 
physical  characteristics  of  the  land?  Why?  2.  Why  do  you  think 
that  a  high  type  of  Christianity  might  be  cultivated  among  the 
Persians?  3.  What  is  your  estimate  of  any  religion  which,  like 
Babism,  makes  room  for  all  religions  within  its  creed?     4.  Why  should 


Twenty-four  Among  the  Islands  of  the  Sea  153 

Persian  missions  be  enlarged  without  delay?  5.  What  would  Persia's 
ancient  history  seem  to  indicate  with  regard  to  the  possibilities  of  a 
great  future  for  the  nation? 

IVIission  Gem.  "  It  is  the  day  of  opportunity  in  Persia,  and  there  is 
need  for  re-enforcements,  "^i^^v.  5.  M.  Zwemer,  D.D. 

Personal  Thought.  As  my  conviction  grows  concerning  the  power 
of  Christ  to  help  me,  I  shall  be  more  convinced  of  His  power  to  help 
others.  He  who  said,  "  I  will  never  leave  nor  forsake  thee,"  says  also 
of  one  in  need,  "  Bring  him  unto  me."  Forbid  that  I  should  be  willing, 
my  Master,  to  use  Thy  help  for  myself,  unless  I  am  willing  to  share  it 
with  others. 


Lesson  24.     AMONG  THE  ISLANDS  OF  THE  SEA.     Ocean- 

ica  as  a  Mission  Field. 

Scripture  Reading:  The  Islands  in  the  Thought  of  God.     Is.  51:4-6;  42:1-4. 
Note  1.     Object    of    the    Lesson.     To    show    the    character    of    the 
people  who  inhabit  the  Pacific  Islands,  and  the  phenomenal  success 
which  has  attended  missionary  work  among  them, 

THE  LESSON  UNFOLDED. 

Note  2.  The  Island  Groups  and  their  People.  The  term  Oceanica 
will  be  used  in  this  lesson  to  include  all  the  Pacific  islands  south  of 
the  tropic  of  Cancer.  Geographers  group  these  islands  variously,  but 
it  will  be  convenient  for  our  purpose  to  adopt  the  division  which  recog- 
nizes four  distinct  groups,  viz.:  (z)  Malaysia,  including  Sumatra,  Java, 
Borneo,  and  the  immediately  surrounding  islands  to  the  west  of  New 
Guinea.  (The  Philippines,  w^hich  properly  constitute  a  part  of 
Malaysia,  will  be  treated  separately  at  a  later  point  in  this  course.) 
(2)  Melanesia,  "  the  islands  of  the  blacks,"  made  up  of  New  Guinea 
and  the  Fiji  group,  with  all  the  islands  lying  in  between.  In  this  group 
are  the  New  Hebrides,  (j)  Micronesia,  the  many  small  islands  lying 
in  the  western  Pacific  just  north  of  the  equator,  the  most  important 
of  which  are  the  Ladrone,  the  Caroline,  the  Marshall,  and  the  Gilbert 
islands.  {4)  Polynesia,  made  up  of  all  the  other  islands  not  included 
in  one  of  the  above  three  groups.  Hawaii  and  New  Zealand  are  re- 
garded as  belonging  to  Polynesia.  Of  these  four  main  groups  of  islands 
the  first  is  by  far  the  largest,  having  a  total  land  area  equal  to  half  the 
United  States.  On  the  other  hand,  the  total  area  of  the  remaining 
three  groups,  exclusive  of  New  Zealand,  is  only  about  that  of  Georgia. 

The  inhabitants  of  the  first  of  these  groups,  of  the  second,  and  of  the 
third  and  fourth  combined,  present  three  sharply  contrasting  racial 
types,  that    sometimes    overlap    the    geographical   boundaries  of  the 


154  The  Conquering  Christ  Lesson 

several  groups  of  islands.  The  Malaysians  are  short,  olive-skinned 
Mongolians  with  round  heads,  straight  hair,  beardless  faces,  and 
slightly  oblique  eyes.  They  are  serious,  sombre,  morose,  and  cere- 
monious, yet  cunning,  revengeful  and  cruel.  The  Melanesians  are  tall, 
sooty-brown  Ethiopians,  with  elongated  heads,  curly  hair,  frequently 
full-bearded,  and  straight  eyes.  They  are  lively,  happy,  boisterous, 
unceremonious  and  frank,  yet  on  occasions  revengeful  and  cruel. 
The  natives  of  the  rest  of  Oceanica,  generally  known  as  Polynesians, 
are  characterized  by  similarities  in  feature,  language,  and  customs, 
which  are  quite  remarkable  in  view  of  their  wide  dispersion  and  isola- 
tion. They  are  a  dark,  copper-colored  race,  well-built,  handsome, 
ceremonious,  and  much  given  to  high-sounding  titles. 

Note  3.  Religious  and  Social  Status  of  the  Malaysians.  The  greater 
part  of  Malaysia  constitutes  the  magnificent  possession  of  Holland 
known  as  the  Dutch  East  Indies,  sometimes  called  Netherlands-India. 
The  government  makes  little  or  no  effort  to  introduce  European  social 
and  ethical  ideals.  This  fact  explains  much  concerning  the  religious 
and  social  status  of  the  Malaysians.  The  inherited  faith  of  the  greater 
number  of  them  is  Mohammedanism,  and  this  religion  is  still  gaining 
ground.  Moslem  zeal  is  kept  alive  by  pilgrimages  to  Mecca — a  journey 
made  annually  by  more  than  ten  thousand  Malaysians.  The  islanders, 
however,  do  not  seem  able  to  rid  themselves  of  their  original  poly- 
theistic conceptions,  and  hence  the  most  monotheistic  of  faiths  has 
here  been  practically  reduced  to  a  polytheistic  cult.  The  Malaysian 
Mohammedan  prays  to  Joseph  and  sacrifices  before  him  that  he  may 
have  beautiful  children;  he  makes  his  offerings  to  Moses  for  bravery; 
to  Solomon  for  high  position  and  great  honor,  to  Jesus  for  wisdom  and 
learning.  Besides  Mohammedanism,  a  composite  cult  made  up  of 
primitive  animism,  ancestor  worship,  fetichism,  and  certain  Buddhist 
and  Hindu  elements,  prevails  and  is  practised  by  many.  That  Hindu- 
ism was  once  the  leading  faith  is  indicated  by  the  ruins  of  once  gorgeous 
Plindu  temples. 

The  social  condition  of  the  Malaysian,  which  at  its  best  does  not  rise 
above  his  low  religious  ideals,  is  gienerally  lowered  by  the  natural  efTect 
of  a  torrid  climate.  Moreover,  the  advent  of  the  white  man  has  not 
been  morally  advantageous,  although  on  the  whole  Malaysians  are 
more  civilized  to-day  than  formerly.  Notwithstanding  the  pro- 
hibition of  strong  drink  by  Mohammedanism,  the  people  are  addicted 
to  intemperance;  they  are  given  over  to  gambling  and  opium  smoking; 
dishonesty  and  thieving  are  common,  and  immorality  is  not  only  un- 
checked but  almost  unheeded.  Into  this  social  disorder  Christianity 
has  entered,  and  is  gradually  fashioning  a  new  and  better  order. 


Twenty-four  Among  tJn!  Islands  of  the  Sea  155 

Note  4.     Missionary  Work   and  its   Difficulties  in  Malaysia.     The 

mission  churches  of  Malaysia  are  of  two  different  types:  {ij  The 
undenominational  Protestant  church  of  the  East  Indies,  in  which  the 
clergymen  of  the  parishes  are  chosen  by  a  committee  in  Holland, 
appointed  by  the  government's  minister  of  the  colonies,  and  paid  from 
the  government  treasury.  This  is  a  state-supported  church,  though, 
as  will  later  appear,  it  does  not  represent  the  colonial  government  in 
any  way.  (2)  The  mission  churches  established  by  the  independent 
missionary  societies.  The  societies  carrying  on  these  churches  are 
almost  entirely  Dutch  societies.  They  have  won  remarkable  successes 
as  well  among  the  lowest  tribes  as  among  the  Mohammedans  of  Suma- 
tra and  Java. 

Yet  this  success  has  been  achieved  in  the  face  of  strong  opposition. 
The  Dutch  government  from  the  beginning  has  been  averse  to  any 
interference  with  native  customs  and  the  established  faith.  Only  a 
few  years  ago,  in  a  paper  read  at  a  missionary  conference  in  Java,  it 
was  stated  that  the  government  expressly  stipulates  that  "  all  native 
officials  must  be  Mohammedans,  and  that  if  one  of  them  were  to  be- 
come a  Christian  he  would  be  at  once  removed  from  his  post."  In 
view  of  such  regulations,  Mohammedanism  is  closely  associated  with 
the  government  in  the  popular  mind.  Open-air  preaching,  missionary 
journeys  into  the  country,  and  similar  forms  of  activity  are  practically 
forbidden  to  Protestant  missionaries,  but  the  Mohammedan  propa- 
gandists suffer  no  restrictions  in  their  operations.  In  the  island  of  Java 
alone  there  are  twenty  thousand  Mohammedan  schools,  such  as  they 
are,  and  three  hundred  and  twenty-five  heathen  Chinese  schools. 
Nevertheless,  Christianity  to-day  may  boast  a  church  membership  of 
over  half  a  million  in  Mohammedan  Malaysia,  and  m.ore  than  a  thou- 
sand public  and  private  educational  institutions  free  from  the  anti- 
Christian  influence  of  the  Chinese  and  Mohammedan  schools.  More 
converts  have  been  won  from  Mohammedanism  in  Malaysia  than  in 
any  other  mission  field. 

Note  5.  The  Christian  Church  in  Melanesia.  In  no  other  section 
of  Oceanica  does  the  story  of  the  Christian  church  record  more  inspir- 
ing incidents,  heroic  sacrifices,  and  hair-breadth  escapes  from  mur- 
derous savages,  and  such  truly  marvelous  conversions  of  whole  com- 
munities as  in  Melanesia.  Frequently  the  natives,  made  suspicious  by 
the  maltreatment  to  which  they  were  subjected  by  unscrupulous 
traders,  became  embittered  against  the  missionaries  and  treacherously 
murdered  them.  It  is  difficult  to  condemn  these  savages  for  their  ill- 
conceived  methods  of  self-defense,  when  we  know  of  some  of  the  dia- 
bolical plots  carried  out  by  the  traders.     In  one  instance  a  sea  captain 


156  The  Conquering  Christ  ^^^°^ 

landed  four  of  his  men  sick  with  measles  at  four  different  points  in  the 
New  Hebrides,  where  John  G.  Paton  was  working,  that  they  might  go 
among  the  natives,  to  whom  the  disease  is  very  deadly,  and  spread  the 
contagion.  To  Paton' s  remonstrance  against  such  villainy  the  captain 
shamelessly  responded,  "  We  have  sent  the  measles  to  humble  them. 
That  kills  them  by  the  score."  The  "fiendish  scheme  succeeded,  and 
thousands  died  of  the  epidemic  which  followed.  The  natives,  now 
infuriated,  drove  Paton  froin  the  islands,  and  the  conversion  of  the  New 
Hebrides  was  put  off  indefinitely.  Recently  the  interest  in  the  islands 
has  again  been  aroused,  and  the  present  prospect  for  Christianity  is 
very  encouraging. 

The  story  of  the  Fiji  islanders  is  one  of  the  most  remarkable  in  mis- 
sionary annals.  The  conversion  of  practically  the  entire  group  of 
eighty  islands  took  place  within  the  lifetime  of  one  missionary — the 
heroic  James  Calvert — who,  shortly  before  his  death,  writing  of  his 
journey  to  the  scenes  of  his  earlier  labors,  observed  that  whereas  in 
1835  there  was  not  a  single  Christian,  in  1S8G  there  was  not  an  avowed 
heathen  in  the  eighty*  islands.  He  found  thirteen  hundred  and 
twenty-two  churches,  more  than  eight  hundred  schools  employing  over 
twenty-six  hundred  teachers,  and  a  regular  church  attendance  of  over 
ninety  per  cent  of  the  entire  population.  It  is  such  phenomenal 
victories  of  Christianity  as  this  in  the  Fiji  Islands  that  has  made  the 
proportion  of  church-goers  to  the  entire  population  in  the  South  Sea 
islands,  exclusive  of  Malaysia,  greater  than  in  any  other  portion  of  the 
world. 

Note  6.  Missionary  Labors  in  Micronesia.  The  methods  of  mis- 
sionary work  in  Micronesia,  and  in  the  island  world  generally,  except- 
ing Malaysia,  are  unique.  Because  the  islands  are  so  numerous  and 
scattered,  missionary  vessels  are  used  in  touring  among  them  during 
the  healthful  season.  Some  fairly  central  island  of  a  given  group  is 
selected  as  the  missionary  headquarters.  Here  is  located  a  training 
school  for  the  native  young  men  and  women  whom  the  mission  ship 
may  gather  in  its  rounds  about  the  islands.  When  these  picked  con- 
verts have  received  their  training  they  are  returned  to  their  homes 
accompanied  by  the  missionary  who,  after  seeing  them  established  in 
their  respective  fields,  leaves  them  to  solve  alone  the  problems  which  con- 
front them.  In  this  way  a  strong  native  ministry  of  unusual  resource- 
fulness is  developed.  The  martyrdom  which  many  of  the  early 
native  missionaries  suffered  inspired  new  converts  to  real  heroism,  so 
that  frequently  where  one  missionary  fell,  anywhere  from  five  to 
twenty-five  stood  ready  to  fill  his  place.     The  churches  which  have 


rwenty.four  Among  the  Islands  of  the  Sea  157 

grown  out  of  such  splendid  Christian  courage  are  almost  wholly  self- 
supporting,  and  are  themselves  strong  missionary  churches. 

Most  of  the  work  in  Micronesia  is  carried  on  by  the  American  Board 
of  Commissioners  for 
Foreign  Missions 
which  began  its  work 
among  these  islands 
in  1856.  To-day,  be- 
sides  the  training 
schools  conducted  by 
the  missionaries, 
there  are  in  Micro- 
nesia, not  counting 
the  work  in  the  La- 
drone     islands      over       Native  Church,  Butaritari,  Gilbert  Islands,  Micronesia. 

one  hundred  and  twenty  schools  taught  by  the  natives  with  more  than 
six  thousand  pupils,  and  a  church  membership  of  about  six  thousand  per- 
sons who  contributed  almost  ten  thousand  dollars  to  the  work  during 
1908.  A  missionary  in  the  Gilbert  Islands  writes  that  scarcely  a  week 
goes  by  without  ten  or  twelve  conversions,  while  the  supply  of  Bibles 
is  wholly  inadequate  to  meet  the  Christian  demand. 

Note  7.  Polynesian  Missions  and  their  Fruits.  Polynesian  mis- 
sions were  instituted  in  1797  when  the  Duff  arrived  at  Tahiti  with  a 
party  of  thirty  missionaries.  Few  of  the  earliest  of  the  missionaries 
sent  to  these  islands  were  made  of  the  sturdy  stuff  necessary  for  the 
dangerous  pioneering  required,  and  the  work  consequently  made  but 
little  progress  during  the  earlier  years.  At  last,  however,  a  signal 
Victory  was  won  when,  in  1815,  practically  the  entire  island  came  over 
to  Christianity.  All  the  idols  were  removed  from  their  accustomed 
places,  the  temples  were  torn  down,  churches  built  in  their  stead,  and 
Christian  worship  became  universal  in  Tahiti  and  Eimeo.  From  these 
islands  it  speedily  spread  to  others  of  the  group. 

In  Hawaii,  a  yet  more  striking  development  of  Christianity  took 
place.  A  few  years  after  the  Christian  victory  in  Tahiti,  the  Hawaiians 
wearied  of  their  idols,  threw  them  away,  tore  down  their  temples,  and 
were  waiting  for  a  new  religion  when  in  1820  missionaries  from  the 
American  Board  arrived.  Christianity  thus  ,had  free  scope  from  the 
beginning  and  spread  rapidly.  When  a  quarter  of  a  century  had 
passed,  the  laws,  institutions  and  religious  state  of  the  islands  were 
as  decidedly  Christian  as  in  many  of  the  most  advanced  nations  of  the 
world.  In  1873  the  Christian  churches  of  Hawaii  became  independent, 
had  a  membership  of  over  fifteen  thousand,  and  besides  meeting  all 


158  The  Conquering  Christ  ^^^«" 

home  expenses,  devoted  one  fifth  of  the  total  contributions  to  foreign 
missions. 

By  reason  of  its  striking  interest,  its  uniqueness,  its  variety  and  its 
successes  the  missionary  work  of  Oceanica  is  one  of  the  most  dehghtf  ul 
of  studies.  Only  in  the  sense  that  all  the  world  is  a  mission  field  can 
we  any  longer  regard  Oceanica  as  a  proper  sphere  for  foreign  missions. 
Many  of  the  communities  are  more  Christian  than  Boston,  New  York, 
Philadelphia,  or  Chicago.  Much  still  remains  to  be  done,  however, 
though  here,  as  in  no  other  field,  the  conquering  Christ  has  won  the 
hearts  and  minds  of  savage  men,  and  given  to  His  church  an  earnest 
of  what  shall  be  when  "  the  earth  shall  be  filled  with  the  knowledge 
of  the  glory  of  Jehovah,  as  the  waters  cover  the  sea." 

ADDITIONAL  READING  REFERENCES. 

(i)  A  good  view  of  the  island  world.  Alexander,  The  Islands  of  the 
Pacific.  (2)  Early  work  among  the  Melanesians.  Yonge,  Life  of 
Bishop  Patteson,  2  vols,  (j)  Autobiography  of  John  G.  Paton;  or 
Life  of  James  Calvert,  by  Vernon.  {4)  A  study  in  the  social  evolution 
of  a  people.  Blackman,  Making  of  Hawaii.  (5)  Brief  history  of 
missions  in  Oceanica.  Montgomery,  Otitline  Study  of  the  Island  World 
of  the  Pacific. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  economic  and  social  conditions  ]jrevail  in  Persia?  2.  How 
do  the  Persians  differ  in  religion  from  the  Mohammedans  of  Turkey? 

3.  What  is  the  comparative  imj)ortance  of  Persia  as  a  mission  field? 

4.  In  what  way  will  the  new  movement  in  Persia  probably  afTect 
Christian  missions?  5.  Where  does  the  responsibility  for  the  Chris- 
tianizing of  Persia  rest?  6.  What  is  the  subject  of  to-day's  lesson? 
its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Name  and  locate  the  four  great  island  groujjs  of  the  southern  and 
central  Pacific  Ocean.-    (Note  2.) 


2.   Describe  the  three  races  of  pc(jple  which  iiihal^it  these  islands. 


3.   What  ar<^  the  religious  beliefs  of  the  Malaysians?     (Note  3.) 


Twenty-four  Among  the  Islands  of  the  Sea  159 

4.  What  are  the  social  characteristics  of  these  people? 


5.  By  what  forces  are  the  mission  churches  of  Malaysia  supported? 
(Note  4.) 


6.  Whence  comes  the  greatest  opposition  to  Malaysian  missions! 


7.  Tell  what  you  can  of  missionary  work  in  the   New  Hebrides. 
(Note  5.) 


8.  Who  wrought  in  the  Fiji  Islands,  and  with  what  results? 


9.  Describe   the   usual   missionary  method   pursued   in   the   island 
world.     (Note  6.) 


10.  What  is  the  position  of  Christianity  in  Micronesia? 


11.  When  was  the  first  effort  made  to  convert  the  Tahiti  island- 
ers?    What  success  followed  later?     (Note  7.) 


12.  What  finished  work  of  foreign  missions  has  been  wrought  in 
Hawaii  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  would  the  remarkable  conversions  among  the  South  Sea 
islanders  suggest  as  to  the  capacity  of  all  men  for  moral  and  religious 


160  The  Conquering  Christ 


Lesson 


response?  2,  Notwithstanding  the  practical  inability  of  these  island- 
ers to  influence  other  large  portions  of  the  race  for  Christ,  do  you  regard 
the  work  that  has  been  done  among  them  as  a  paying  investment  of 
Christian  money  and  Christian  hves?  Why?  3.  What  is  the  church's 
responsibiHty  still  with  regard  to  these  fields?  4.  What  do  the 
victories  gained  in  the  South  Seas  suggest  as  to  the  possibility  of 
similar  victories  among  other  peoples?  5.  Where  is  the  real  source  of 
all  missionary  power? 

Mission  Gem.  "  Those  who  deblaterate  against  missions  have  only 
one  thing  to  do — to  come  and  see  them  on  the  spot.  Missions  in  the 
South  Seas  generally  are  by  far  the  most  pleasing  result  of  the  presence 
of  white  men,  and  those  in  Samoa  are  the  best  I  have  ever  seen." — 
Robert  Louis  Stevenson. 

Personal  Thought.  The  little  far-away  islands  of  the  sea  are  not 
beyond  the  thought  of  God.  Doubtless  many  an  obscure  heathen 
village  possesses  undreamed  of  potentialities  for  the  kingdom,  and 
these  villages  are  also  in  the  thought  of  God.  When  God's  thoughts 
become  the  thoughts  of  His  church,  how  speedily  will  these  places  hear 
the  story  of  redemption !     And  to  whom  belongs  this  responsibility? 


Lesson  25.     EUROPEAN  MISSION  FIELDS.     Religious  Con- 
ditions  in  the  Greek,  Roman,  and  Protestant  Sections. 

Scripture  Reading:  A  Message  Appropriate  to  Priest-ridden  Countries.     Is.  ch.  55. 
Note  1.     Object  of  the  Lesson.     To  show  the  necessity  of  missionary 
enterprise  in  Europe,  the  nature  of  the  work  now  being  carried  on, 
and  some  of  its  difficulties,  encouragements  and  successes. 

THE  LESSON  UNFOLDED. 
Note  2.     The  Necessity  of  Missionary  Work  in  Europe.     Europe  is 

nominally  a  Christian  continent.  In  a  i)opulation  of  about  four 
hundred  millions,  over  ninety  per  cent  belong  to  the  Greek,  Roman, 
and  Protestant  churches.  The  remainder  is  made  up  of  Jews,  nine 
millions,  to  be  studied  in  a  later  lesson;  Mohammedans,  eight  millions, 
included  for  the  most  part  in  a  previous  lesson  on  Turkey;  and 
"  heathen,"  one  million,  a  number  so  small,  compared  with  the  whole 
field,  as  to  be  practically  negligible.  These  figures  suggest  at  first 
glance  that  there  is  comparatively  little  need  of  missionary  work  in 
Europe.  Several  considerations  show,  however,  that  such  a  view 
has  really  no  foundation.  For  centuries  Europe  has  been  a  hotbed 
of  ecclesiastical  tyranny.  Degenerate  established  churches,  Protes- 
tant as  well  as  Catholic,  have  worked  hand  in  hand  with  j^rejudiced 
governments  against  indejjendent  religious  thought,  a  popular  knowl- 
edge of  the  Bible,  the  establj^iiment  of  a  regenerate  church,  and  the 


Twenty-nve  European  Mission  Fields  161 

rearing  of  an  enlightened  and  fearless  clergy.  It  is  estimated  that 
more  than  one  quarter  of  the  population  of  Europe  is  without  the  Bible. 
Such  a  situation  is  obviously  antagonistic  to  evangelical  Christianity. 
Moreover,  in  such  countries  as  Spain,  Portugal,  France,  and  Russia 
every  encroachment  of  Protestantism  is  bitterly  opposed  by  the  Roman 
and  Greek  hierarchies.  Besides  all  these  antagonistic  forces,  Catholic 
and  Protestant,  a  free-thought  movement  of  large  significance  is 
making  itself  increasingly  felt  over  the  continent.  While  assuming 
different  external  forms,  its  temper  is  throughout  fundamentally 
the  same.  Such  forms  are  Italian  and  French  "  modernism,"  the 
Austrian  "  los  von  Rom  "  ("  separation  from  'Rome  ")  movement, 
and  the  Russian  and  German  socialist  propaganda.  The  distinctions 
between  them,  however,  are  by  no  means  clearly  marked,  and  fre- 
quently the  religious  and  political  ideals  of  a  party  are  so  intermingled 
as  to  make  it  difficult  to  say  whether  the  primary  interest  is  religious 
or  political.  Thus  in  Germany  at  the  present  time  the  great  majority 
of  the  socialists  are  anti-religious,  as  bitterly  opposed  to  Protestantism 
as  to  Romanism.  There  is  much  evidence  that  in  the  larger  liberty 
that  has  come  to  many  Europeans  within  recent  years,  and  in  the 
larger  production  of  a  non-religious  literature,  many  persons  are 
finding  it  increasingly  easy  to  dispense  with  religion.  An  oppressive 
priesthood  and  an  unsatisfying  formalism  on  the  one  hand,  and  an 
anti-religious  propaganda  on  the  other,  are  the  foes  which  an  evan- 
gelical Protestantism  is  facing  in  Europe  to-day. 

Note  3.  Protestant  Mission  Work  in  Russia.  The  Orthodox  Greek 
church  of  Russia  holds  sway  throughout  the  empire  except  in  Poland, 
where  the  Roman  Catholic  church  is  supreme,  and  in  the  Caucasus, 
where  most  of  the  people  are  either  Mohammedans  or  Gregorian 
Christians.  For  centuries  the  church  and  the  state  have  been  practi- 
cally different  sides  of  the  same  despotism,  so  that  hostility  to  the  church 
became  a  crime  against  the  state.  As  recently  as  1905  the  law  mak- 
ing it  a  crime  to  leave  the  Greek  Orthodox  church  and  become  a 
member  of  an  evangelical  body  was  in  force.  In  that  year,  however, 
that  statute  was  abrogated  and  evangelical  bodies  began  to  declare 
themselves  all  over  the  empire.  In  1906  the  Russian  Evangelical 
Alliance  was  organized  for  the  purpose  of  uniting  all  evangelical 
Christians  in  Russia  in  common  work  for  their  Master.  Since  that 
time  the  Protestant  movement  has  spread  with  great  rapidity.  To- 
day, while  religious  toleration  exists  in  theory,  it  scarcely  exists  in 
full  fact,  and  religious  liberty,  as  it  is  understood  in  America,  is 
unknown.  Nevertheless,  the  Protestant  forces  are  already  pushing 
forward  with  encouraging  vigor.     The  immigrant  Baptists,  the  native 


162  The  Conquering  Christ  ^^^^''^ 

Baptists  (generally  known  as  Stundists),  and  the  Methodists  are 
laying  good  foundations  for  much  larger  work  in  the  future;  already 
there  are  twelve  evangelical  churches  drawing  crowded  audiences 
in  the  city  of  St.  Petersburg  alone;  and  two  Protestant  theological 
seminaries  have  been  founded. 

In  fields  which  are  not  readily  open  to  aggressive  evangelical  preach- 
ing and  established  missionary  institutions,  the  British  and  Foreign 
Bible  Society  carries  on  an  important  work  in  the  sale  and  distribution 
of  Bibles,  Testaments,  and  portions  of  Scripture  by  colporteurs  who 
travel  thousands  of  miles  on  foot,  visiting  villages  far  from  the  beaten 
paths,  and,  by  letting  the  Bible  work  its  own  conviction,  prepare  the 
people  for  the  day  when  they  shall  be  permitted  to  exercise  a  larger 
religious  liberty.  The  results  of  this  work  are  incalculable.  In  every 
oppressed  country  of  Europe,  the  germs  of  a  purer  Christianity  are 
secretly  at  work.  The  way  is  thus  made  ready  for  the  coming  of  the 
missionary  and  preacher,  and  ultimately  for  an  open  expression  of  the 
Christian  faith. 

Note  4.  Work  in  Latin  Countries.  The  countries  in  which  the 
Roman  church  has  until  very  recently  exercised  or  is  now  exercising 
a  predominant  influence  are  Spain,  Portugal,  France,  Belgium,  Italy, 
and  Austria-Hungary.  In  these  countries  the  people,  priest-ridden 
for  years  and  without  a  Bible,  are  ignorant  of  any  way  of  salvation 
except  as  they  have  been  taught  that  strict  compliance  with  the 
behests  of  the  priests  and  the  formal  rites  of  the  church  are  means  to 
that  end.  Evangelical  missionary  work  in  these  countries  has  con- 
sequently had  as  its  chief  object  the  preaching  of  Christ  as  the  sole 
Saviour  of  men,  and  the  spreading  of  a  real  knowledge  of  the  Scrip- 
tures. In  some  fields  the  Protestant  missionaries  have  distributed 
the  Douay  version  (popularly  known  as  the  Catholic  Bible),  thereby 
reducing  priestly  hostility  to  the  minimum,  convinced  that  if  only 
the  Catholics  could  know  what  the  Bible,  even  as  translated  by  their 
own  priests,  teaches,  it  would  be  a  great  gain.  At  the  same  time, 
the  Vatican  Press  has  taken  over  the  publication  of  the  St.  Jerome 
Society's  Italian  version  and  has  struck  off  a  large  edition — some 
say  half  a  million  copies — of  the  gospels  "  for  dissemination,  more  or 
less  secret,  by  bishops  and  parish  priests."  In  some  quarters  many 
a  Catholic  i>riest,  and  occasionally  even  a  bishop,  is  found  who  en- 
courages his  people  to  obtain  Bibles.  Recently  in  Spain  a  local 
priest,  after  endeavoring  in  vain  to  make  his  parishioners  give  up 
copies  of  the  Scriptures  which  they  had  purchased,  complained  to  his 
bishop.  The  bishop's  rejjly,  striking  because  so  unusual,  was:  "  Do 
not  trouble  to  deprive  your  parishioners  of  the  books  bought  from  the 


Twcntv-flve  European  Mission  Fields  163 

Protestants,  for  they  will  not  find  any  unsound  doctrine  in  them. 
Neither  should  you  molest  the  vendors  of  such  publications,  for  they 
are  only  doing  their  duty.  See  to  it  that  you  as  faithfully  fulfil 
yours." 

In  general,  however,  it  must  be  confessed  that  so  far  as  the  clergy 
control  the  state  they  use  every  means  in  their  power  to  prevent  the 
spread  of  an  evangelical  Christianity.  In  two  of  the  provinces  of 
Austria- Hungary,  as  in  some  other  sections  of  Europe,  Bible  distribu- 
tion is  positively  forbidden  by  the  government.  Notwithstanding 
this  hostility  of  the  clergy,  and  sometimes  of  the  state,  the  people  of 
these  Latin  countries  are  glad  and  anxious  to  obtain  the  Bible,  and 
respond  warmly  to  evangelical  preaching.  The  results  thus  far 
attained,  and  the  attitude  of  the  Vatican  toward  Bible  distribution, 
afiford  much  encouragement,  but  the  people,  for  the  most  part,  are 
so  completely  under  the  control  of  the  priests,  and  the  priestly  hostility 
to  evangelicalism  is  generally  so  bitter,  that  the  work  moves  on  with 
difficulty.  The  American  missionary  interests  in  Latin  Europe  are 
represented  in  the  limited  work  of  the  Congregationalists  and  Baptists, 
and  in  the  more  extensive  operations  of  the  Methodists. 

Note  5.  Christianity  in  Protestant  Europe.  In  those  European 
countries  which  have  not  yet  been  mentioned,  Protestantism  is  the 
established  faith.  Accordingly  every  child  is  by  birth  a  member  of  the 
church,  as  he  is  of  the  state,  and  remains  so,  whatever  his  moral 
character,  until  he  dies,  or  renounces  his  allegiance  either  personally 
or  through  his  parents.  Membership  in  these  churches,  therefore, 
is  in  no  sense  dependent  on  personal  religious  convictions.  The  clergy 
are  state  officials,  and  too  often  men  of  worldly  and  rationalistic 
temper,  bitterly  hostile  to  evangelical  preaching.  Under  these  cir- 
cumstances it  will  be  seen  that  most  of  the  Protestant  countries  of  the 
continent  present  fields  for  missionary  work  almost  as  pressing  as 
lands  not  nominally  Christian.  In  some  sections  evangelical  preachers 
are  still  harassed  by  fines  and  imprisonments.  Where  mere  toleration, 
but  not  religious  liberty,  prevails,  seceders  from  the  state  church  are 
subjected  to  vexatious  political  disabilities  and  unjust  demands. 
In  Finland  representatives  of  the  established  Lutheran  church  recently 
invoked  the  aid  of  the  civil  authorities  to  compel  members  of  Baptist 
churches  to  assist  in  supporting  Lutheran  priests.  In  Germany, 
according  to  the  latest  annual  report  of  the  Methodist  Board,  "  the 
clergy  of  the  state  church  denounce  us  as  an  obscure  sect,"  and  "  cer- 
tain schoolmasters  in  the  government  schools  threaten  our  children 
with  severe  punishment  if  they  dare  to  visit  our  schools."  The  col- 
porteur working  in  Posen  was  arrested  four  times  within  three  months 


.64 


The  Conquering  Christ 


Lesson 


by  the  village  authorities.  "  On  two  of  these  occasions  he  was 
liberated  after  some  detention;  on  the  other  two  occasions  he  climbed 
into  freedom  through  a  window."  It  is  only  fair  to  add  that  while 
much  hostility  to  evangelical  work  is  still  to  be  expected  even  in  nomi- 
nally Protestant  countries,  instances  are  not  wanting  all  over  Europe 
of  public  officials  and  ecclesiastics  who  heartily  welcome  evangelical 
Christian  workers  and  give  them  sympathetic  assistance. 

The  most  remarkable  growth  of  evangelical  religion  in  Europe 
las  been  witnessed  in  Sweden,  where  a  native  Baptist  movement 
appeared  about  the  middle  of  the  last  century.     As  it  extended  the 

persecution  e  x  p  e  r  i  - 
enced  by  the  early  con- 
verts  gradually  gave 
way  to  toleration,  and 
finally  to  practical  re- 
ligious liberty.  The 
Baptist  churches  alone 
number  nearly  six  hun- 
dred, with  about  fifty 
thousand  members,  and 
the  growth  of  other 
evangelical  bodies  has 
been  powerfully  stimu- 
lated.  The  Baptist 
growth  in  Germany  has 
been  almost  as  phenomenal.  Important  work  has  also  been  done  by 
the  Methodists  in  several  European  countries.  Fully  as  significant, 
however,  as  the  spread  of  particular  denominations  is  the  vitalizing 
reaction  on  the  established  Protestant  churches.  These  churches,  for 
centuries  characterized  by  spiritual  deadness  and  empty  formalism, 
are  now  beginning  to  perceive  and  to  emphasize  the  need  of  a  living 
Christianity. 

ADDITIONAL  READING  REFERENCES.     . 

(7)  Liberty  of  conscience  in  Russia.  Latimer:  Under  Three 
Tsars.  (2)  Protestant  missionary  work  in  Roman  Catholic  countries 
of  Europe.  Clark:  The  Gospel  in  Latin  Lands,  pp.  1-17G.  (j) 
Colporteur  work  throughout  European  countries.  The  latest  Annual 
Report  of  the  British  and  Foreign  Bible  Society.  {4)  Socialism, 
agnosticism,  and  infidelity  in  Europe.  Refer  to  recent  magazine  in- 
dexes and  examine  some  of  the  late  numbers  of  the  Missionary  Review 
of  the  World. 


Baptist  Church  at  Sundsvall,  Sweden. 

Thifl  is  the  largest  Swedish  Baptist  church  in  the  world. 


Tweniy-five  European  Mission  Fields  165 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  four  groups  of  islands  did  we  study  in  our  last  lesson? 
2.  What  success  has  attended  the  efforts  put  forth  in  behalf  of  these 
islands?  3.  Describe  the  general  method  of  work  among  the  islanders. 
4.  Is  there  any  further  need  of  missionary  work  for  these  people? 
Why?  5.  Why  do  you  regard  these  island  missions,  as  important? 
6.  What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Describe  the  religious  situation  in  Europe.     (Note  2.) 

2.  In  what  ways  is  the  free-thought  movement  expressing  itself? 


3".  What  is  the  state  church  of  Russia?     (Note  3.) 


4.  Sketch  the  recent  development  of  evangelicalism  in  Russia. 

5.  How  far  is  religious  liberty  a  fact  in  Russia? 


6.   In  what  way  does  the  British  and  Foreign  Bible  Society  help  in 
the  dissemination  of  an  evangelical  Christianity? 


7.   In  the  Latin  countries  what  conception  of  the  way  of  salvation 
do  the  people  commonly  hold?     (Note  4.) 


8.  What  is  the  attitude  of  the  priests  and  bishops  in  these  countries! 


9.  Tell  how  missionary  work  is  hampered  in  some  sections. 

10.  Justify  the  evangelical  work  carried  on  by  mission  boards  In 
Some  of  the  Protestant  countries  of  Europe.     (Note  5.) 


166  TJic  Conquering  Christ 


Lesson 


11.   What  are  some  of  the  difficulties  with  which  workers  in  these 
countries  have  to  contend? 


12.  What  denominations  carry  on  the  bulk  of  the  American  mis- 
sionary interests  in  Europe?  In  what  Protestant  countries  has  their 
work  met  with  marked  success? 


QUESTIONS  FOR  DISCUSSION* 

1.  Discuss  the  relation  of  agnosticism  and  positive  unbelief,  now 
largely  prevalent  in  Europe,  to  the  greater  religious  liberty  that  has 
followed  the  separation  of  church  and  state.  Does  the  separation  of 
church  and  state  tend  to  the  development  of  an  anti-religious  spirit? 
2.  What  is  there  about  the  Bible  itself  which  makes  its  mere  distribu- 
tion so  important  a  factor  in  the  development  of  an  evangelical 
temper?  3.  What  does  the  situation  in  Catholic  countries  of  Europe 
suggest  as  to  the  possibility  of  there  being  a  reformed  Catholic  church? 
4.  Do  you  regard  Europe  as  a  foreign  missionary  field  in  the  same 
sense  as  you  regard  Asia  as  such?     If  not,  what  is  the  difference? 

Mission  Gem.  "  Results  may  be  thought  small  compared  with 
effort  and  outlay,  but  the  seed  has  been  sown  and  the  harvest  time  will 
come." — Sir  Robert  Hart. 

Personal  Thought.  Thousands  of  nominal  Christians  are  totally 
ignorant  of  a  spiritual  life  in  harmony  with  the  will  of  the  heavenly 
Father.  Am  I  content  to  call  myself  a  Christian,  and  let  others  so 
regard  me,  while  at  the  same  time  I  am  conscious  that  my  inner  life 
is  not  right  before  Him?  God  forbid  that  I  attempt  to  substitute 
a  name,  a  formal  rite,  an  empty  profession  for  a  pure  and  upright  life. 


Lesson   26.      CHRISTIANITY    IN    THE    EASTERN    HEMI- 
SPHERE.    A  Review  of  Asiatic  and  European  Missions. 

Scripture  Reading:   Him  whom  the  Nations  Seek.     Is.  11:1-10. 

Note  1.  Object  of  the  Lesson.  To  summarize  the  outstanding 
features  of  the  foregoing  studies  of  mission  fields,  and  to  draw  certain 
deductions  therefrom  in  regard  to  the  state  of  the  non-Christian 
faiths,  the  obligation  of  Christianity  to  the  non-Christian  world,  and 
the  urgency  of  the  religious  situation  throughout  the  East. 


Twenty-Six       Christianity  in  the  Eastern  Hemisphere  167 

THE  LESSON  UNFOLDED. 

Noic  2.  Summary  of  Lessons  14  to  25.  The  study  of  mission 
fields  pursued  thus  far  shows  the  entire  eastern  hemisphere  under 
rehgious  cultivation  by  the  Christian  church.  In  Africa,  Assam, 
Korea  and  Oceanica  the  religious  forces  with  which  Christianity 
contends  are  for  the  most  part  unorganized;  in  India,  China,  Burma, 
and  the  Mohammedan  world,  on  the  other  hand,  the  religions  are  well 
organized  institutions,  possessing  a  strong  religious  literature  and 
constituting  a  massive  wall  against  which  the  operations  of  Christianity 
are  being  carried  on  with  slow  but  telling  effect. 

Into  these  dark  fields  the  forces  of  Christianity  have  brought  the 
agencies  of  light  and  life.  The  day  schools,  academies,  colleges, 
theological  seminaries,  medical  and  technical  schools  have  prepared 
the  way  for  a  new,  a  better,  a  more  progressive  social  order;  the 
hospitals,  famine  relief  stations,  orphanages,  leper  asylums  and  kindred 
institutions  have  placed  a  new  valuation  upon  human  life  and  ex- 
emplified a  type  of  charity  and  brotherly  love  distinctively  Christian; 
while  the  Gospel,  the  church  and  the  Sunday  school  have  recast  and 
elevated  the  moral  and  spiritual  ideals  of  every  community  into 
which  they  have  gone. 

The  methods  of  the  missionaries  vary. with  the  varying  conditions 
which  prevail  in  the  several  fields.  Schools  have  been  needed  as  an 
entering  wedge  in  almost  every  field  except  Korea  and  Oceanica. 
Nevertheless,  in  these  countries  schools  have  not  been  wholly  neglected, 
and  now  that  the  people  are  awake  to  their  needs,  education  is  becom- 
ing an  increasingly  important  auxiliary  to  evangelization.  In  other 
fields,  such  as  Japan  and  possibly  China,  educational  work  is  a  decreas- 
ingly  effective  auxiliary  to  evangelization  and,  in  view  of  the  excellence 
of  the  government  schools,  will  remain  so  unless  the  Christian  schools 
are  provided  with  funds  sufficient  to  maintain  their  supremacy  over 
the  state  institutions.  Medical  work  has  been  of  incalculable  value 
in  the  introduction  of  Christianity  into  China,  Korea,  and  Japan, 
and  promises  to  be  especially  so  throughout  the  Mohammedan  world. 
But  wherever  the  missionaries  have  gone  their  preaching  of  the  gospel 
of  a  new  life  in  Christ  has  been  their  supreme  concern,  and  their 
services,  whether  educational,  medical  or  evangelical,  have  ever 
aimed  to  exemplify  that  same  good  news. 

Note  3.  State  of  the  Non-Christian  Faiths.  The  advent  of  Chris- 
tianity in  the  Orient,  and  its  consequent  conflict  with  the  religions 
of  the  East,  has  had  a  threefold  result,  viz. :  the  adoption  of  Christian 
truths  and  practices  by  the  Oriental  religions,  the  emphasis  by  them 


168  The  Co7tquering  Christ  Lesson 

of  such  truths  as  they  hold  in  common  with  Christianity,  and  the 
emphasis  by  Christianity  upon  the  distinctions  between  itself  and  the 
Oriental  faiths. 

The  adoption  of  Christian  truths  and  practices  is  most  prevalent 
among  the  Hindus,  Buddhists,  and  Mohammedans.  The  leaders  of 
each  of  these  religions  have  instituted  a  fresh  propaganda  of  their 
faith.  Hinduism  among  the  educated  has  adopted  much  of  the 
Christian  mode  of  worship,  the  use  of  hymns  and  preaching;  Buddhism 
Vias  established  Young  Men's  Buddhist  Associations,  Buddhist  En- 
deavor Societies,  and  a  Buddhist  Tract  Society  with  a  brilliant  and 
finely  educated  gentleman,  who  writes  virile  English  and  styles  himself 
"  Rev.,"  as  its  president;  and  Mohammedanism  is  carrying  on  a  wide 
distribution  of  Moslem  literature  ably  edited  and,  from  the  Moslem 
point  of  view,  exceedingly  pertinent  to  the  issue. 

Emphasis  upon  truths  common  to  Christianity  and  Eastern  faiths 
is  increasing  among  the  Hindus,  the  Japanese,  and  the  Mohammedans. 
Among  the  Hindus  the  ideas  of  a  supreme  deity,  of  a  spiritual  union 
between  the  individual  and  the  overruling  spirit,  and  of  the  brother- 
hood of  man,  all  receive  a  new  emphasis  since  the  advent  of  Christianity 
into  the  Orient.  The  Japanese  conception  of  patriotism  as  an  element 
of  the  religious  life  finds  a  parallel  in  the  Pauline  injunctions  as  to 
Christian  loyalty  to  constituted  authority.  The  Mohammedans  by 
their  teachings  concerning  temperance,  prayer,  and  the  supremacy 
of  Jehovah,  are  on  common  ground  with  Christianity. 

Certain  differences  between  Christianity  and  the  Oriental  faiths 
have  come  into  prominence  through  the  contact  of  the  missionaries 
with  the  Orientals.  The  most  conspicuous  of  these  is  the  practice 
of  idolatry,  common  in  some  form  or  other  throughout  all  the  fields 
which  we  have  studied,  with  the  single  exception  of  the  Mohammedan 
world.  Another  difference  is  the  development  in  most  of  these  faiths 
of  grossly  sensual  practices  as  a  phase  of  the  religious  life.  The 
social  evils  resulting  from  this  tendency  we  have  noted  as  particularly 
prevalent  in  Africa,  India,  Japan,  the  Mohammedan  world,  and 
Oceanica.  Numerous  other  differences  might  be  noted,  but  it  will 
suffice  to  indicate  the  supreme  contrast  between  the  non-Christian 
faiths  and  Christianity,  viz.,  the  Gospel  of  the  personal  Redeemer. 
No  other  religion  has  a  fr)under  comparable  witli  Christ. 

Note  4.  The  Obligation  of  Christianity  to  the  Non-Christian  World. 
In  view  of  the  activity  which  is  now  going  on  within  the  Oriental 
faiths,  we  cannot  doubt  that  Christianity  is  making  a  deep  impression 
on  the  Orient.  And  yet,  as  compared  with  the  vast  multitudes 
untouched  by  the  Gospel,  the  progress  made  so  far  is  relatively  very 


TwerUy-six       Christianity  in  the  Eastern  Hemisphere  169 

small.  In  the  localities  where  Christian  work  has  been  established, 
the  entire  community  has  felt  its  influence,  and  in  many  cases  has  been 
wholly  transformed.  But  only  a  handful  of  cities  and  towns  have 
thus  far  been  occupied,  and  the  present  forces  are  so  pitiably  inade- 
quate that  were  it  not  for  the  church's  faith  in  the  power  of  its  Lord 
the  herculean  task  would  have  been  abandoned  long  ago.  The  fact 
that  so  small  a  Christian  force  has  accomplished  such  far-reaching 
results  in  the  comparatively  short  period  during  which  foreign  missions 
have  been  prosecuted  is  an  assurance  of  Christianity's  ultimate 
triumph  in  those  distant  lands. 

The  political,  social,  "and  religious  conditions  prevailing  throughout 
the  fields  which  we  have  studied  all  invite  the  church  to  an  effort 
commensurate  with  the  gigantic  task  of  the  world's  evangelization. 
If  one's  personal  acceptance  of  Christ  carries  with  it  obligation  to 
one's  fellows,  then  the  church's  possession  of  Christ  puts  the  church 
under  obligation  to  a  Christless  world.  The  day  is  now  here  when 
a  fresh  sense  of  responsibility  must  lay  hold  of  the  Christian  church 
and  lead  it  out  into  vaster  fields  of  service. 

Note  5.  Urgency  of  the  Situation.  In  a  number  of  the  lessons 
reference  has  been  made  to  the  urgency  of  the  situation.  N'ow  has 
repeatedly  been  the  emphatic  word.  Possibly  the  reader  has  been 
wearied  with  the  reiterated  statement  that  to-day  is  the  time  of  oppor- 
tunity, and  that  with  its  passing  the  opportunities  accompanying  it 
will  likewise  cease.  And  the  question  arises  whether  to-morrow  will 
not  offer  better  opportunities  than  to-day  to  the  Christian  church? 
Will  procrastination  make  the  task  easier?  The  brief  history  of 
missions  furnishes  sufficient  answer  to  such  queries.  An  observant 
student,  viewing  the  situation  in  Malaysia,  refers  toHhe  hostility  of 
the  Dutch  government  and  cites  the  destruction  of  Herr  Bruckner's 
translation  of  the  Malaysian  New  Testament.  "  All  this,"  runs  the 
comment,  "  is  past,  but  so  also  is  the  opportunity  for  the  moral  and 
intellectual  improvement  of  the  natives.'.'  As  a  result,  Christianity 
is  waging  a  vastly  more  difficult  battle  for  the  conquest  of  Malaysia 
than  would  have  been  necessary  a  hundred  or  a  hundred  and  fifty 
years  ago.  In  Japan  a  similar  experience  has  been  forced  upon  the 
missionary  interests.  Twenty  to  twenty-five  years  ago  missionaries 
in  that  country  were  sending  out  strong  appeals  to  the  home  churches 
coupled  with  the  warning  that  failure  to  respond  would  put  off  the 
Christianizing  of  Japan  indefinitely.  The  church  did  not  respond, 
and  as  a  consequence  the  battle  in  Japan — it  Avill  do  no  good  to  hide 
the  fact — has  gone  against  the  Christian  church.  The  reactionary 
decade  of  1890-1900  justified  the  predictions  of  those  who  had  sjDoken 


170  The  Conquering  Christ 

from  the  firing  line.  Prior  to  1890  the  Protestant  churches  had  been 
doubling  their  membership  every  three  years.  But  from  1891  to 
1902  the  Presbyterians  increased  from  10,961  to  11,651,  while  in  the 
same  period  the  Congregational  churches  of  the  Sendai  field  relapsed 
from  a  membership  of  407  to  325.  There  are  psychological  moments 
in  the  development  of  nations,  and  it  is  the  f)art  of  wise  Christian 
statesmanship  to  make  a  study  of  such  opportune  moments  and 
make  the  utmost  of  them.  To-day  is  recognized  by  competent 
judges  as  just  such  a  moment,  and  the  need  of  the  hour  is  to  bring  the 
whole  Christian  church  to  a  like  recognition  of  the  situation. 

Suggestions  for  Class  Discussion. 

1.  To  what  extent  the  eastern  hemisphere  has  felt  the  impact  of 
Christianity. 

2.  Whether  the  missionaries  encounter  greater  difficulty  in  dealing 
with  the  unorganized  or  with  the  organized  religions. 

3.  What  the  relative  value  is  of  the  educational,  medical,  and  char- 
itable work  in  missions. 

4.  To  what  extent  the  adoption  of  Christian  truths  and  practices 
by  adherents  of  non-Christian  faiths  will  make  the  work  of  Christian 
missions  more  difficult.     To  what  extent  easier. 

5.  Whether  the  renewal  of  activity  by  Oriental  religions  will  mate- 
rially lengthen  their  lease  of  life. 

6.  How  the  element  of  a  personal  Redeemer  makes  the  Christian 
faith  superior  to  the  cults  of  the  East. 

7.  By  what  means  and  in  what  manner  Christianity  endeavors  to 
influence  political,  social,  and  economic  conditions  in  the  Orient. 

8.  Whether  the  church  has  any  missionary  obligation  apart  from 
that  of  every  church  member. 

9.  How  procrastination  in  the  missionary  enterprise  would  doubt- 
less affect  the  problem. 

Mission  Gem.  "  Light  has  been  thrown  on  Oriental  thought,  and 
the  East  moves  inquiringly  toward  Christ." — Charles  CiUhbert  Hall. 

Personal  Thought.  In  the  great  missionary  movement  of  the  church, 
God  Himself  is  the  Leader.  Shall  I  not  join  Him  in  the  thickest  of 
the  fight? 

"  Ho  hath  sounded  forth  the  trumpet  that  shall  never  call  retreat; 
He  is  sifting  out  the  hearts  of  men  before  llis  judgment  scat; 
Oh,  be  swift,  my  soul,  to  answer  Him  !  be  jubilant,  my  feet  I 
Our  God  is  marchiinj  on  1" 


Appendiic:  Glossary  of  Unusual  Terms 

GLOSSARY  OF  THE  MORE  UNUSUAL  TERMS  USED  IN 
THE  LESSONS. 


Agnosticism.  The  doctrine  held  by 
agnostics,  i.  e.,  those  who  affirm  that 
the  being  of  God  and  the  ultimate  nature 
of  things  are  unknown  or  unknowable, 
and  that  therefore  nothing  can  be 
affirmed  or  denied  concerning  them. 

Animist.  A  believer  in  animism, 
one  of  the  lower  forms  of  religion,  which 
regards  all  material  objects,  rocks, 
trees,  etc.,  as  possessing  souls,  in  the 
same  manner  as  the  human  body  pos- 
sesses a  soul. 

Atheist.  .One  who  professes  atheism. 
See  '.'  Theism." 

Bull.  An  official  and  authoritative 
edict,  decree,  or  decision,  issued  by  the 
pope.  It  is  so  called  from  the  leaden 
seal,  or  bulla,  which  is  attached  to  the 
document  by  a  short  cord,  and  which 
bears  on  one  side  the  name  of  the  pope 
and  on  the  other  the  faces  of  the  Apostles 
Peter  and  Paul. 

Cult.  A  body  of  religious  beliefs, 
including  the  expression  of  those  beliefs 
in  rites  and  ceremonies. 

Dynamic,  A  term  borrowed  from 
physical  science  to  express  a  moral  or 
social  force;  a  motive,  stimulus,  or 
incentive,  capable  of  initiating  moral 
or  social  movements. 

Eastern  Church.  See  "  Greek  Church." 

Evangelical.  In  harmony  with  the 
evangel,  or  Gospel,  as  presented  in  the 
New  Testament.  "  Specifically  applied 
to  a  section  of  the  Protestant  churches 
who  profess  to  base  their  principles  on 
Scripture  alone,  and  who  give  distinctive 
prominence  to  such  doctrines  as  the 
corruption  of  man's  nature  by  the  fall, 
atonement  by  the  life,  sufferings  and 
death  of  Christ,  justification  by  faith 
in  Christ,  the  work  of  the  Holy  Spirit 
in  conversion  and  sanctification,  and 
the  divine  exercise  of  free  and  un- 
merited grace." — Century  Diet. 

Fetichism.  The  belief  that  an  animal, 
a  tree,  a  stone,  or  any  other  material 
object  may  represent  or  be  occupied  by 
an  impersonal  power  capable  of  con- 
trolling events  for  good  or  ill.  The 
object  reverenced  or  worshiped  on 
account  of  such  supernatural  power  is 
called  a  fetich. 

Formalism.  The  attaching  of  ex- 
cessive value  to  religious  forms,  cere- 
monies, and  rituals,  commonly  in  the 
belief  that  such  outward  observances 
form  an  acceptable  substitute  for 
inward  godliness.     (Comp.  Mt.  23:23.) 


Greek  Church.  In  the  ninth  century 
A.D.  the  Catholic  church  split  into  the 
Greek  and  Roman.  The  former  em- 
braced the  Eastern  or  Greek  portion  of 
the  Roman  empire,  and  the  latter  the 
Western  or  Latin  portion.  Hence  the 
two  sections  are  also  known  as  the 
Eastern  church  and  the  Western  church. 
The  Greek,  or  Eastern  church,  is  now 
the  dominant  form  of  Christianity  in 
Greece,  European  Turkey,  Roumelia, 
Bulgaria,  Servia,  Roumania,  Russia, 
and  parts  of  Austria  and  Hungary.  The 
Roman,  or  Western  church  is  that  in 
all  lands  which  acknowledges  the  su- 
premacy of  the  pope  in  Rome. 

Heathen.  Any  adherent  of  a  religion 
which  does  not  recognize  the  God  of 
Christianity,  Judaism,  or  Mohammed- 
anism. The  modern  usage  makes  it 
synonymous  with  pagan. 

Hierarchy.  An  organized  body  of 
officials  who  have  assumed  or  been 
entrusted  with  authority  to  govern  a 
church;  as  the  Roman  Catholic  hier- 
archy, composed  of  priests,  bishops, 
archbishops,  cardinals,  etc.,  culminating 
in  the  pope. 

Materialist.  One  who  denies  the 
existence  and  operation  of  spiritual 
agencies,  and  who  reduces  man  and  the 
universe  to  a  manifestation  of  mere 
matter  and  force. 

Monotheistic.  Pertaining  to  mono- 
theism.    See  "  Theism." 

Morality.  Right  conduct  of  man 
toward  man;  morality  is  the  putting 
into  actual  practice  of  those  prmciples 
and  rules  of  conduct  which  rest  on  moral 
obligation. 

Philosophy.  A  discussion  of  those 
fundamental  principles,  laws  and  causes 
which  are  supposed  to  explain  the  nature 
of  the  universe  and  man  in  his  relation  to 
God. 

Polytheist.  A  believer  in  polytheism. 
See  "  Theism." 

Propaganda.  An  organized  move- 
ment for  winning  converts  to  a  religious 
faith  or  body  of  doctrines. 

Roman  Church.     See  "Greek  Church." 

Sect.  A  religious  body  that  has 
separated  itself  from  a  larger  or  older 
body  on  grounds  of  belief  or  practice; 
an  organized  body  of  dissenters  from  a 
national  or  established  religion. 

Theism.  A  belief  in  the  existence 
and  personality  of  a  God,  who  is  the 


Appendix:  List  of  Books 


Creator,  Upholder  and  Ruler  of  the 
universe.  Atheism  is  a  denial  of  the 
existence  of  God.  Monotheism  is  a 
belief  in  the  existence  of  one  God  only. 
Polytheism  is  a  belief  in  the  existence 


of  more  pods  than  one.  Pantheism  is 
that  belief  which  identifies  God  with  the 
universe,  or  which  holds  that  God  is  the 
substance  of  which  mind  and  matter  are 
only  manifestations. 


LIST  OF  BOOKS  REFERRED  TO  IN  THIS  QUARTERLY. 

Adeney:  The  Greek  and  Oriental  Churches.  Alexander:  The  Islands  of  the 
Pacific.  Bacon:  Japanese  Girls  and  Women.  Baird:  Daybreak  in  Korea.  Bar- 
ton: Daybreak  in  Turkey.  Blackman:  Making  of  Haivaii.  Bliss:  Encyc.  of 
Missions.  Broomhall:  Martyred  Missionaries  of  the  China  Inland  Mission;  Present- 
day  Conditions  in  China.  Brown:  Why  and  How  of  Foreign  Missions;  New  Forces 
in  Old  China.  Carey,  William:  Any  good  biography.  Carmichael:  Things  a^ 
they  Are.  Chang  Chih-Tung:  China's  Only  Hope.  Clark:  The  Gospel  in  Latin 
Lands.  Clement:  Christianity  in  Modern  Japan.  Cochrane:  Among  the  Burmans. 
Cromer:  Egypt.  Drummond:  Tropical  Africa.  Duff,  Alexander:  Any  good  biog- 
raphy. Gale:  Korea  in  Transition.  Gibson:  Mission  Problems  and  Mission 
Methods  in  South  China.  Giffen:  The  Egyptian  Sudan.  Griffis:  Dux  Christus; 
Verbcck  of  Japan.  Gulick :  The  Evolution  of  the  Japanese.  Hardy :  Joseph  Hardy 
Neesima.  Harrison:  Mackay  of  Uganda.  Hughes:  David  Livingstone.  Hunter: 
Brief  History  of  the  I7idia7i  Peoples.  Jackson:  Persia,  Past  and  Present.  Johnston: 
George  Grenfell  and  the  Congo.  Jones:  Krishna  or  Christ.  Latimer:  Under 
Three  Tsars.  Martyn,  Henry:  Any  good  biography.  McNabb:  Women  of  the 
Middle  Kingdom.  Mitchell:  The  Great  Religions  of  India.  Montgomery:  Outline 
Study  of  the  Island  World  of  the  Pacific.  Nassau:  Fetichism  in  West  Africa.  Nay- 
lor:  Daybreak  in  the  Dark  Continent.  Paton,  John  G.:  Aidobiography.  Smith: 
Chinese  Characteristics;  Rex  Christus;  Uplift  of  China.  Soothill:  A  Typical 
Mission  in  China.  Springer:  Snap  Shots  from  Sunny  Africa.  Vernon:  James 
Calvert.  Watson:  The  Future  of  Japan.  Wishard:  Twenty  Years  in  Persia. 
Yonge:  Life  and  Letters  of  John  Coleridge  Patteson.  Zwemer  and  Brown:  The 
Nearer  and  Farther  East. 


THE     BIBLE      STUDY     UNION      LESSONS 

SENIOR   GRADE 


THE 

CONQUERING    CHRIST 


ILSLEY    BOONE,    B.D. 


CHARLES  SCRIBNER'S  SONS 

New  York 


TABLE     OF     CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course    . 
Directions  for  Study 


Pages 

iii-v 


THE  LESSONS. 

THIRD  QUARTER.     Modern  Progress  of  Christianity  (Continued). 

Lesson  27.     Protestantism  in  South  America       .        .        .        .  171 

Lesson  28.     In  the  Land  of  the  Aztecs 178 

Lesson  29.     Cuba  and  Porto  Rico 185 

Lesson  30.     Christian  Forces  in  the  Philippines     ....  191 

Lesson  31.     The  Negro  Problem  in  America 198 

Lesson  32.     Mountain  Missions  of  the  South           ....  205 

Lesson  33.     The  Foreign  Invasion 212 

Lesson  34.     The  Work  in  Modern  Babel 218 

Lesson  35.     The  Greater  West 225 

Lesson  36.     Missions  for  Men  of  the  Sea 232 

Lesson  37.     The  Children  of  Israel 239 

Lesson  38.     Unevangelized  Areas 246 

Lesson  39.     Christianity  in  the  Western  Hemisphere        .        .  252 

APPENDIX. 

List  of  Books  Referred  to  in  this  Quarterly i 


Copyriglit,  1910,  by  llif  l^iblc  Study  l'til)lis[iing  ('o.,  lioston. 


CHARACTER  AND  CONTENTS  OF  THE  COURSE. 


INTRODUCTORY  NOTES. 

Note  1.  Purpose.  The  purpose  of  this  course  is  to  provide  an  interesting  and 
instructive  survey  of  the  entire  field  cf  evangelical  Christian  mission  work  by  a 
study  of  the  principal  religions  of  the  world,  of  recent  missionary  triumphs,  of 
notable  missionary  heroes  and  of  missionary  practice  with  its  attendant  fruits. 

Note  2.  Scope.  This  course  embraces  a  survey  of  present  conditions  and 
movements  on  the  mission  field  at  home  and  abroad.  It  does  not  include  an 
historical  study  either  of  religions,  or  of  the  Christian  advance. 

Note  3.  Method.  This  course  proposes  a  consideration,  in  Part  I,  of  the 
leading  non-Christian  religions,  their  principal  beliefs,  their  moral  value,  the 
character  of  their  adherents,  the  practice  rather  than  the  philosophy  of  the 
several  religions  considered,  and  the  opportunities  they  afford  for  Christian 
approach;  in  Part  II,  of  the  actual  work  of  Christianity  among  the  nations,  of 
local  problems  and  the  way  in  which  they  are  met,  and  of  the  present  oppor- 
tunities and  outlook  on  the  several  fields;  and  in  Part  III,  of  the  principles  of 
missionary  practice,  and  the  fruits  of  modem  Christian  conquest. 

Note  4.  Longer  and  Shorter  Course.  The  whole  course  provides  lessons  for 
twelve  months.  The  arrangement  of  parts  also  provides  for  classes  wishing  a 
nine  months'  course.  Such  classes  will  take  Parts  I  and  II  and  omit  Part  III. 
Part  II  is  based  on  Part  I  so  that  the  former  cannot  profitably  be  studied  with- 
out a  previous  study  of  the  latter.  Part  I,  however,  ma)^  be  taken  by  itself  as 
a  three  months'  course  in  Comparative  Religion.  The  course  is  thus  adapted 
for  use  in  such  classes  outside  the  Sunday  school  as  may  desire  a  flexible  yet 
comprehensive  course  on  Christian  missions. 

LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  Revision.) 

Part  I.     NON-CHRISTIAN  RELIGIONS  AND  CHRISTIANITY  COMPARED. 

(Three  months.) 

A  presentation  of  their  principal  tenets,  their  ethical  value,  their  power  for  good 
or  evil,  the  character  of  their  adherents,  the  ground  they  afford  for  a  Christian  ap- 
proach, and  the  points  at  which  they  prove  inferior  to  Christianity. 
Lesson    1.     Religion  in  General.     Its  Universality  and  Purpose. 

The  Religion  of  the  Hindus.     The  Bondage  of  India. 

Reform  Movements  in  Hinduism.     A  Struggle  for  Freedom. 

The  Teaching  of  Buddha.     A  Religion  of  Pessimism. 

A  Chinese  Philosopher  and  his  Work.     Lao  Tzu  and  Taoism. 

Confucius  and  his  Followers.     A  Religion  of  Ethics. 

Shintoism,  the  Native  Religion  of  Japan.     Its  Influence  in  the 
Sunrise  Kingdom. 

The  Monotheism  of  Israel.     A  Study  of  Modern  Judaism. 

The  Prophet  of  Allah.     Beliefs  and  Fruits  of  Mohammedanism. 

A  Degenerate  Christianity.     Catholicism  in  Latin  America. 

iii 


Lesson 

2. 

Lesson 

3. 

Lesson 

4. 

Lesson 

5. 

Lesson 

6. 

Lesson 

7. 

Lesson 

8. 

Lesson 

9. 

Lesson  10. 

tV 


Introduction 


Lesson  11.     Minor  Religions  of  Mission  Lands.     Forces  which  Cannot  be 

Neglected. 
Lesson  12.     The  Gospel  of  a  New  Era.     Present  World  Status  of  Christianity. 
Lesson  13.     Religious   Values   and   Forces.     Review   of  the   Comparative 

Study  of  Religions. 


Part  n.     MODERN  PROGRESS  OF  CHRISTIANITY.    (Six  months.) 

A  sketch  of  its  extension  among  the  nations  of  the  world;  of  the  geographical,  social 
and  religious  characteristics  of  the  several  fields;  of  the  various  problems  that  arise 
and  of  the  manner  in  which  the  missionaries  meet  them;  and  finally  of  the  present 
opportunities  and  outlook — the  whole  introducing  at  appropriate  points  concise 
biographies  of  notable  missionary  heroes. 
Lesson  14.     The  Problems  of  Africa.     The  Country,  People,  Language,  and 

Political  Conditions. 
Lesson  15.     The  Redemption  of  Africa.     Christian  Forces  in  the  Dark  Con- 
tinent. 
Lesson  16.     The  Struggle  in  India.     The  Gospel  in  Contact  with  Hinduism, 
Lesson  17.     Burma  and  Assam.     Work  where  the  Message  is  Welcome. 
Lesson  18.     The  Awakening  of  China.     Influence  of  the  Occident  upon  the 

Orient. 
Lesson  19,     The  Winning  of  China.     Christianity  upon  Chinese  Territory. 
Lesson  20.     The  Conflict  in  Japan.     Christianity  t^5.  a  Self-satisfied  Atheism. 
Lesson  21.     The  Glad  Story  of  Korea.     Open  Doors  to  the  Hermit  Nation. 
Lesson  22.     At  the  Ottoman  Gates.     Christianity  in  the  Turkish  Empire. 
Lesson  23.     Christian  Occupation  of  Persia.     Prospects  of  the  Work  among 

Shi'ite  Mohammedans, 
Lesson  24.     Among  the  Islands  of  the  Sea.     Oceanica  as  a  Mission  Field. 
Lesson  25.     European  Mission  Fields.     Religious  Conditions  in  the  Greek, 

Roman  and  Protestant  Sections. 
Lesson  20.     Christianity  in  the  Eastern  Hemisphere.     A  Review  of  Asiatic 

and  European  Missions. 
Lesson  27.     Protestantism  in  South  America.     Complex  Conditions  affecting 

Missionary  Work. 
Lesson  28.     In  the  Land  of  the  Aztecs.     Gospel  Opportunities  in  Mexico. 
Lesson  29.     Cuba  and  Porto  Rico.     Political,  Industrial,  and  Religious  Im- 
provement of  the  Islands. 
Lesson  30.     Christian  Forces  in  the  Philippines.     Breaking  the  Bondage  of 

Superstition. 
Lesson  31.     The  Negro  Problem  in  America.     Christian  Contributions  to- 
ward its  Solution. 
Lesson  32.     Mountain  Missions  of  the  South,     Encouraging  Work  among  an 

Isolated  People. 
Lesson  33.     The  Foreign  Invasion.      Religious  Phases  of  the  Immigrant  Prob- 
lem. 
IwCsson  34.     The  Work  in  Modern  Babel.     Reaching  the  Alien  Population  of 
our  Cities, 


Character  and  Contents  of  the  Course  ^ 

Lesson  35.     The  Greater  West,     Its  Future  in  the  Making. 

Lesson  36.     Missions  for  Men  of  the  Sea.     Work  Ashore  and  Afloat. 

Lesson  37.  The  Children  of  Israel.  Features  of  Christian  Work  among  the 
Jews. 

Lesson  38.  Unevangelized  Areas.  Vast  Regions  yet  Unreached  by  Chris- 
tian Forces. 

Lesson  39.  Christianity  in  the  Western  Hemisphere.  A  Review  of 
American  Missions. 


Part  III.  PRINCIPLES  OF  MISSIONARY  PPJVCTICE  AND  FRUITS  OF 
CHRISTIAN  CONQUEST.     (Three  months.) 

An  outline  of  the  policies  of  the  mission  hoards;  of  the  kinds  of  work  pursued,  and 
the  specific  value  tnereof;  of  the  relation  of  the  home  church  to  the  entire  problem,  and 
a  consideration  of  individual  Christian  obligation  in  the  light  both  of  the  need  and 
the  opportunity;  the  whole  emphasizing  some  of  the  chief  consequences  of  the 
Christian  missionary  enterprise. 

1.     Principles  of  Missionary  Practice. 

Lesson  40.     The  Theme  of  Missionary  Preaching.     The    Gospel  Story  of 

Jesus. 
Lesson  41.     The  Power  of  Medical  Missions.     Healing  the  Body  as  Well  as 

the  Soul. 
Lesson  42.     Training  the  Mind,   Hand  and   Heart.     A  Vast   Educational 

System. 

Lesson  43.     Interdenominational  Co-operation.     Territorial  Divisions  and 

Union  Conferences. 
Lesson  44.     The  Church  and  the  Mission  Problem.     Value  and  Function  of 

Organized  Missionary  Agencies. 
Lesson  45.     Modern  Missionary  Movements.     Re-awakening  the  Church  to 

her  Task. 

2.     Fruits  of  Christian  Conquest. 

Lesson  46.     Reflex  Action  on  the  Home  Church.     A  Quickened  Spirituality. 

Lesson  47.  Individual  Renewal  of  Life.  The  Sufficiency  of  Christ  as  Re- 
deemer. 

Lesson  48.     Science  and  Missions.     Indebtedness  of  the  Former  to  the  Latter. 

Lesson  49.     Social  Regeneration.     Power  of  Christianity  to  Purify  Society. 

Lesson  50.  Molding  National  Destinies.  How  they  are  Affected  by  the 
Missionary  Enterprise. 

Lesson  51.     The  World  Kingdom  of  Christ.     Its  Characteristics  and  its  Cost. 

Lesson  52.  What  Christian  Missions  Accomplish.  Review  of  Methods  and 
Resiolts, 


vi  Introduction 


DIRECTIONS  FOR  STUDY. 


This  course  can  render  its  full  value  to  the  student  only 
when  these  directions  are  carefully  followed. 

1.  Read  the  Scripture  selection  thoughtfully,  to  catch  its 
missionary  import. 

2.  Read  the  lesson  over,  section  by  section,  pausing  between 
the  several  sections  to  let  the  mind  dwell  on  the  ^acts  set  forth. 
Review  the  contents  of  each  paragraph  mentally.  Until  this 
has  been  done  do  not  look  at  the  "  Questions  on  the  Lesson." 

3.  Formulate  a  clear  and  concise  answer  to  each  of  the 
"  Questions  on  the  Lesson,"  and  write  it  down. 

4.  vStudy  for  yourself  some  one  point  suggested  by  the  lesson 
and  in  which  you  are  particularly  interested.  This  may  be 
a  belief,  a  religious  rite,  a  custom,  a  temple,  a  heathen  deity,  a 
biography  or  some  historic  event.  Whatever  it  is,  study  it 
carefully.  Make  this  course  contribute  to  your  fund  of  general 
knowledge. 

5.  Make  note  of  one  or  two  of  the  best  questions  that  come 
to  you  as  you  study  the  lesson,  and  bring  them  up  for  dis- 
cussion in  the  class.  If  no  questions  come  to  you,  study  the 
lesson  again  and  think  harder. 

6.  Be  loyal  to  the  class  in  the  preparation  of  assigned  work. 
If  near  a  pubiic  library,  avail  yourself  fully  of  its  privileges. 
Make  good  use  of  the  catalogues,  or  indexes,  to  periodicals, 
as  within  five  years  many  magazine  articles  bearing  on  the 
subjects  of  this  course  have  appeared. 

7.  Keep  a  note-book  and  pencil  at  hand  both  in  the  class 
and  while  at  study.  In  this  note-book  write  (i)  The  general 
summary  of  each  lesson,  or  other  general  assignment  work; 
{2)  any  special  assignment  made  to  you  individually;  (j) 
results  of  further  investigation  of  any  point,  and  additional 
questions  which  may  arise  in  class  or  in  study.  Such  note- 
book work  is  indispensable  if  best  results  are  to  be  obtained. 

8.  Ponder  carefully  the  personal  thought. 

9.  Read  these  suggestions  over  frequently.  More  impor- 
tant, put  them  into  practice. 


PART  II 
Modern  Progress  of  Christianity  (Continued) 


Lesson  27.     PROTESTANTISM  IN  SOUTH  AMERICA. 
Complex  Conditions  affecting  Missionary  Work. 

Scripture  Reading:  Condemnation  of  Formalism  in  Religion.     Is.  1: 10-18. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  natural  resources 
of  the  continent  invite  development,  and  how  prevailing  social  con- 
ditions demand  an  improved  moral  and  religious  order. 

THE  LESSON  UNFOLDED. 

Note  2.  Natural  Features  of  South  America.  Probably  no  one 
term  is  more  descriptive  of  the  continent  than  the  single  word  "  vast," 
for  it  is  characterized  by  vast  mountains,  vast  plains,  vast  rivers, 
vast  forests,  and  vast  mineral  and  vegetable  wealth.  Even  in  the 
matter  of  area  this  observation  holds  true,  for,  while  South  America 
is  smaller  than  North  America  in  total  number  of  square  miles,  the 
two  continents  are  about  equal  in  the  matter  of  productive  area, 
much  of  the  northern  part  of  North  America  being  wholly  unpro- 
ductive. As  to  the  mountains,  the  great  Andean  range  stretches  its 
huge  length,  like  some  colossal  serpent,  4,400  miles  along  the  west 
coast.  Ice-crested  peaks,  many  of  them  towering  more  than  twenty 
thousand  feet  above  sea-level,  crown  this  highest  mountain  range 
of  the  western  hemisphere,  while  Aconcagua,  the  highest  of  them  all, 
lifts  its  hoary  head  23,000  feet  into  the  blue.  The  importance  of 
this  range  is  apparent  since  it  determines  the  climate  of  almost  the 
whole  continent,  determines  the  three  great  river  basins,  has  largely 
determined  the  political  history  of  the  country,  and  is  proving  an  im- 
mense factor  in  its  economic  development.  Aside  from  the  Andean 
range,  mountains  of  lesser  importance  are  found  in  the  extreme  north 
and  also  in  the  eastern  part  of  Brazil. 

Although  South  America  boasts  a  remarkable  mountain  formation, 
the  greater  part  of  its  area,  unlike  the  plateau  continent  of  Africa,  is 
given  over  to  vast  plains.  The  two  greatest  of  these  are  known  as  the 
selvas  of  the  Amazon  in  the  northern  half  of  Brazil  that  stretch  over  a 
thousand  miles  from  the  Andes  to  the  Atlantic,  and  the  pampas  of 
Argentina,  less  extensive  than  the  selvas,  but  possibly  of  greater  value 
because  of  a  better  climate, 

171 


172  The  Conquering  Christ  ^^^"^^ 

Again,  in  the  matter  of  rivers,  South  America,  in  the  Amazon, 
La  Plata  and  Orinoco,  can  boast  as  fine  a  system  of  interior  waterways 
as  any  continent.  The  first  of  these,  though  not  the  longest  in  the 
world,  drains  the  largest  river  basin,  and  with  its  affluent  streams 
has  over  fifty  thousand  miles  of  navigable  waters.  Its  great  length 
is  suggested  by  the  fact  that  it  almost  cuts  the  continent  in  two, 
some  of  its  head  waters  lying  within  a  hundred  miles  of  the  Pacific 
coast.  A  United  States  gunboat  has  steamed  2,400  miles  up  the 
river  to  the  city  of  Iquitos  in  eastern  Peru.  As  compared  with  the 
Mississippi,  it  drains  a  basin  almost  twice  as  large,  and  discharges  a  vol- 
ume of  water  more  than  twice  as  great.  The  La  Plata,  whose  affluent 
streams  reach  five  countries,  is  scarcely  less  remarkable  than  the 
Amazon.  It,  too,  discharges  more  water  than  the  Mississippi,  and 
ocean  steamers  may  ascend  the  stream  a  thousand  miles  above  Buenos 
Aires.  The  Orinoco  is  1,450  miles  long,  and  with  its  tributaries  has 
a  long  stretch  of  navigable  waters. 

The  forests  of  South  America  are  notable  for  their  variety  of  useful 
and  beautiful  woods,  supplying  a  large  part  of  the  world's  demand 
for  mahogany,  rosewood,  and  logwood.  These  practically  inex- 
haustible virgin  growths  are  found  principally  in  the  region  south  of 
the  Orinoco  and  in  the  south  central  portion  of  Brazil.  Valuable 
rubber  trees  are  found  in  various  sections. 

Finally,  in  the  matter  of  minerals.  South  America  is  almost  fab- 
ulously wealthy.  Gold  is  found  in  every  country,  and  silver,  copper, 
and  tin  exist  in  abundance.  As  yet  these  immense  resources  of  the 
continent  have  scarcely  been  touched.  The  wealth  and  latent  pro- 
ductivity of  South  America  is  so  gi'eat  that  it  has  been  estimated 
that  Brazil  alone  "  could  hold  and  support  the  entire  population  of 
the  world  and  hundreds  of  millions  more."  The  continent  is  destined 
to  be  one  of  the  most  important  theaters  of  human  action  in  the  future 
development  of  the  world. 

Note  3.  Political  Factors  and  Missionary  Problems.  The  evan- 
gelization of  South  America  has  heretofore  been  largely  related  to  the 
political  conditions  prevailing  in  the  various  countries.  Since  the 
Roman  Catholic  church  has  long  controlled  most  of  the  governments, 
Protestant  missionaries  have  had  to  work  without  official  protection 
and  in  some  cases  under  governments  actually  hostile.  Only  gradually 
have  the  various  governments  opened  the  doors  of  entrance  to  others 
than  Romanists.  Recently,  however,  there  has  been  a  marked  change 
in  favor  of  Protestantism.  Most  of  the  governments  are  endeavoring 
to  free  themselves  from  ecclesiastical  control  and  in^some  instances 
have  taken  radical  measures  to  this  end.     This  is  the  case  in  Bolivia, 


TwuiUj-scvm  Protestantism  in  South  America  173 

a  country  which  has  stood  for  years  as  the  stronghold  of  Catholicism 
in  South  America.  A  few  years  ago  this  inland  republic  admitted 
a  few  Protestant  missionaries,  but  stipulated  that  their  work  must 
be  limited  to  the  establishment  of  educational  institutions.  Very 
recently  this  strict  limitation  has  been  removed,  and,  as  if  in  recogni- 
tion of  the  superiority  of  Protestantism  over  Romanism,  a  law  has 
been  passed  closing  all  the  Catholic  cloisters  and  convents,  and  strictly 
forbidding  the  consecration  of  monks  or  nuns  within  the  country. 
Moreover,  monks  and  nuns  are  forbidden  to  enter  the  country,  and 
all  the  property  of  the  Catholic  church,  valued  at  about  seventy- 
eight  million  dollars,  has  been  confiscated  by  the  state, — a  situation 
which  recalls  the  confiscation  of  the  monasteries  in  England  under 
Henry  VIII.  This  change,  which  gives  to  Protestants  full  liberty 
to  preach  the  Gospel,  is  much  more  radical  than  has  occurred  in  other 
South  American  countries,  but  it  is  suggestive  of  the  larger  liberties 
which  are  beginning  to  open  the  continent  to  the  work  of  individual 
and  social  redemption.  On  the  other  hand,  some  countries,  such  as 
Venezuela,  Paraguay  and  Uruguay,  are  so  riven  by  internal  strife 
and  turmoil  as  to  make  the  conduct  of  missionary  work  either  exceed- 
ingly difficult  or  practically  impossible. 

Note  4.  The  Bearing  of  Economic  and  Social  Conditions.  The 
missionary  problem  of  South  America  is  closely  related  to  the  prevail- 
ing economic  and  social  conditions.  The  economic  development 
has  only  just  begun,  and,  like  all  such  movements  in  their  infancy, 
has  speedily  brought  about  a  condition  at  once  complex  and  chaotic. 
A  polyglot  population  is  pouring  into  Argentina  to  take  advantage  of 
the  unlimited  areas  of  wheat  and  pasture  land.  English  capitalists 
are  pushing  the  construction  of  railroads  as  rapidly  as  the  develop- 
ment of  the  country  will  permit,  and  already  the  transandine  tunnel 
is  nearing  completion.  This  remarkable  engineering  feat,  which  is 
expected  to  be  finished  during  the  summer  of  1910,  will  enable  the 
traveler  to  go  from  Buenos  Aires  on  the  Atlantic  to  Valparaiso  or 
Santiago  on  the  Pacific  in  forty-eight  hours  and  without  change  of 
cars.  With  intercommunication  thus  established  among  all  the 
southern  republics — for  the  railroads  which  radiate  from  the  seaport 
of  Buenos  Aires  stretch  over  the  adjacent  country  like  the  fingers  of 
a  hand — the  possible  economic  development  is  beyond  computation. 
In  these  countries  so  fraught  with  possibilities,  there  is  sad  need  for  the 
establishment  of  such  institutions  as  shall  guide  aright  the  thought, 
the  aspirations,  and  the  conduct  of  the  people.  At  present,  although 
almost  every  country  supports  a  state  university,  there  is  great  dearth 
.if  education;  a  healthy  moral  sense  is  wanting  and  there  is  an  entire 


174 


The  CoJiqtienng  Christ 


Lesson 


lack  of  spiritual  life.  Mr.  Robert  E.  Speer  has  recently  (1910)  returned 
from  a  tour  of  investigation  undertaken  for  the  express  purpose  of 
studying  the  continent  as  missionary  territory.  His  reports  indicate 
great  degradation  on  the  part  of  the  people  and  great  opportunity 
for  the  Christian  churches  of  North  America.  In  some  of  the  countries 
which  he  visited  fifty  per  cent  of  the  people  were  illiterate,  in  others 
the  percentage  was  as  high  as  eighty-five.  One  fourth  to  one  half 
of  all  the  people  are  shown  by  the  official  reports  to  be  born  out  of 
wedlock,  and  unofficial  estimates  place  the  figure  still  higher.  The 
Cathohc  church  exercises  little  or  no  helpful  and  invigorating  in- 
fluence. These  facts  show  the  sore  need  of  South  America  for  what 
the  Protestant  churches  of  North  America  can  give. 

Note  5.  Protestant  Forces  and  what  they  are  Doing.  The  great 
bulk  of  missionary  work  in  South  America  is  carried  on  by  over  twenty 
North  American  organization,  though  of  this  work  the  Methodists 
and  Presbyterians  sustain  more  than  half.  Mission  stations  are  now 
firmly  established  in  every  country,  but  are  meeting  with  widely 
varying  fortunes.  The  field  reports  from  Chili  are  full  of  courage, 
buoyancy,  and  notes  of  victory,  with  only  occasional  references  to 
the  difficulties.  On  the  other  hand,  the  reports  from  Brazil  and 
Argentina  are  less  buoyant,  though  full  of  hope,  while  messages 
from  Paraguay,  Columbia  and  other  fields  tell  of  opposition,  bitter 

antagonisms,  difficul- 
ties due  to  revo- 
lutionary conditions 
within  the  country, 
and  even  of  an  in- 
difference due  to  a 
socialistic  propaganda 
similar  to  that  in 
southern  Europe. 
Despite  these  dis- 
couraging features, 
the  work  of  founda- 
tion laying,  so  much 
of  which  must  nec- 
essarily remain  out 
Memorial  Chapel  at  Santa  Barbara,  Brazil.  q£  sight    goes  steadily 

forward.  Methodists  are  carrying  on  educational  work  in  Panama, 
Peru,  Bolivia,  Chili,  Argentina,  Uruguay  and  Paraguay.  At  Con- 
cepcion,  Chili,  they  have  established  the  Colegio  Americano,  and 
have   just  completed    its   new  building  at  a  cost  of   over   $50,000, 


Twenty-sevm  Protestantism  in  South  America  175 

placing  it  in  the  front  rank  of  institutions  of  higher  learning  in 
South  America.  In  speaking  of  educational  work  mention  should 
be  made  of  Mackenzie  College,  Sao  Paulo,  Brazil,  partially  sup- 
ported by  the  Presbyterians,  "  the  only  institution  of  higher  edu- 
cation, Protestant  or  Roman  Catholic,  in  all  Brazil,  wholly  in- 
dependent of  government  supervision  or  patronage."  Practically 
no  medical  work  has  been  established  in  connection  with  South 
American  missions,  but  the  colportage  work  of  the  British  and  Foreign 
Bible  Society  and  the  American  Bible  Society  has  been  an  important 
factor  in  preparing  the  fields  for  permanent  occupation.  In  the 
purely  evangelical  work  the  efforts  of  the  various  mission  boards  are 
efficiently  supplemented  by  the  Young  Men's  and  the  Young  Women's 
Christian  Associations.  In  the  city  of  Buenos  Aires,  noted  for  the 
low  moral  and  material  condition  of  its  women,  the  latter  organiza- 
tion has,  within  four  years,  developed  a  notable  work.  Through  the 
agencies  of  a  boarding  department,  down-town  lunch-rooms,  and 
classes  for  instruction  in  languages  and  industrial  pursuits,  the  As- 
sociation is  able  to  do  a  large  evangelistic  work.  At  the  same  time 
it  does  a  scarcely  less  important  work  of  a  preventive  nature  in  saving 
the  girls  and  young  women  of  the  city  from  the  thousand  pitfalls  and 
snares  laid  for  them  in  every  quarter.  The  membership  numbers 
over  five  hundred.  The  Young  Men's  Christian  Association  carries 
on  its  characteristic  work  in  the  cities  of  Rio  de  Janeiro,  Buenos 
Aires,  Sao  Paulo,  Pernambuco,  Montevideo  and  Santiago,  and  has  a 
.total  membership  of  over  three  thousand  gathered  chiefly  from  student 
circles  and  from  the  younger  men  of  the  political  and  commercial 
classes. 

To  sum  up  the  missionary  situation  in  South  America — the  country 
faces  a  future  of  remarkable  development;  the  social,  moral,  and 
religious  condition  of  the  continent  is  far  below  the  level  of  most 
countries  known  as  civilized;  the  people  literally  yearn  for  education 
and  a  pure  religion;  active  governmental  opposition  is  disappearing, 
and  the  doors  of  opportunity  are  wide  open  before  the  Christian 
churches  of  North  America. 

ADDITIONAL  READING  REFERENCES. 

(i)  History  of  the  republics  of  South  America.  Dawson:  South 
American  Republics,  2  vols.  (2)  Protestant  missionary  work  in  the 
continent.  Beach:  Protestant  Missions  in  South  America,  (j) 
Brief  sketch  of  present-day  life  in  the  South  American  countries. 
Clark:  The  Gospel  in  Latin  Lands,  chs.  5,  6.  (4)  Present  problems 
and  the  outlook  for  the  future.     Neely:   South  America,  chs.  7,  8. 


176  The  Conquering  Christ  Lesson 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  The  last  thirteen  lessons  have  dealt  with  what  portion  of  the 
world?  2.  Characterize  the  present  conditions  in  the  Far  East  as 
these  are  related  to  Protestant  missions.  3.  What  are  the  oppor- 
tunities for  Christianity  in  the  Mohammedan  world?  4.  What  is  the 
immediate  aim  of  the  foreign  mission  enterprise?  5.  Are  Protestant 
missions  in  Europe  justifiable?  Why?  6.  What  is  the  general 
scope  of  the  next  twelve  lessons?  7.  State  the  subject  of  the  present 
lesson;  its  object. 

QUESTIONS  ON  THE  LESSON. 

1.  What  single  term  aptly  describes  the  continent  of  South  America? 
(Note  2.) 


In  what  five  respects  is  this  term  appropriate! 


3.  What  bearing  have  the  mountains,  plains,  rivers,  forests,   and 
mineral  and  vegetable  wealth  upon  the  mission  probleni? 


4.  What  is  the  attitude  of  the  various  governments  toward  missions  ? 
(Note  3.) 


5.   In   Bolivia,   how  has   the   state   law  recently   been   modified   in 
favor  of  Protestantism  ? 


G.  To  what  extent  has  the  economic  development  of  the  country 
proceeded?     (Note  4.) 


7.  How  will  the  extension  of  railroads  in  the  soutliern  parts  and 
the  tide  of  immigration  into  Argentina,  affect  the  mission  j^roblem  ? 


Twenty-seven  Protestantism  in  South  America  177 

8.  What  is  the  condition  of  education,  morals,  and  religion? 


9.  What  has  been  the  influence  of  the  Roman  Catholic  church  upon 
the  lives  of  the  people? 


10.  About  how  many  North  American  organizations  are  carrying 
on  mission  work  in  South  America?     (Note  5.) 


11.  What  two  denominations  sustain  the  larger  part  of  the  work? 


12.  What  general  impression  of  the  situation  does  one  gather  from 
the  field  reports? 


13.  Tell  what  you  can  of  the  work  of  the  Young  Women's  Christian 
Association  and  of  the  Young  Men's  Christian  Association. 


QUESTIONS  FOR  DISCUSSION. 

1.  Compare  South  America  with  Africa  as  a  mission  field.  2.  In 
which  would  you  prefer  to  work?  Why?  3.  How  do  the  mission 
problems  of  South  America  compare  with  the  home  mission  problems 
of  North  America?  4.  Is  Christian  education  as  important  as  evan- 
gelization in  South  America?  5.  What  encouraging  features  of  the 
situation  in  South  America  can  you  mention? 

Mission  Gem.  "  The  magnificent  privilege  of  life  is  to  take  part  in 
this  work  and  do  it  with  our  might,  and  do  it  unto  the  end." — Richard 
Salter  Storrs. 

Personal  Thought.  Already  these  studies  have  taken  up  the  situa- 
tion of  Christianity  in  three  continents.  To-day's  lesson  considers  a 
fourth  continent  where  the  needs  and  opportunities  seem  no  less 
pressing  than  in  other  fields  previously  reviewed.  The  evangelization 
of  the  world  is  possibly  a  larger  task  than  I  have  thought.  The  burden 
and  the  responsibility  which  Christ  has  placed  upon  His  church  is, 
after  all,  tremendous,  and  part  of  it  rests  upon  me. 


178  The  Conquering  Christ  Lesson 

Lesson  28.     IN  THE  LAND  OF  THE  AZTECS.     Gospel 

Opportunities  in  Mexico. 

Scripture  Reading:  The  Primacy  of  the  Kingdom,     Mt.  6:19-33. 

Note  1.  Object  of  the  Lesson.  To  outline  the  situation  in  Mexico 
with  special  reference  to  the  material  and  political  conditions,  and  to 
the  present  state  and  future  prospects  of  Christianity. 

THE  LESSON  UNFOLDED. 
Note    2.     Physical    and    Material    Characteristics    of    the    Country. 

The  area  of  Mexico,  including  Lower  California  on  the  extreme  west 
and  the  peninsula  of  Yucatan  on  the  extreme  east,  is  about  equal  to 
the  United  States  east  of  the  Mississippi.  The  entire  country  is  a 
region  of  mountain  elevations,  including  a  large  number  of  volcanoes, 
mostly  extinct.  What  were  once  the  valleys  of  the  interior  mountain 
region  have  long  since  been  filled  in  with  volcanic  material,  thus 
leveling  the  region  and  creating  a  plateau  from  six  to  eight  thousand 
feet  in  height  through  the  undulating  surface  of  which  "  the  buried 
mountains  protrude  their  summit  peaks."  While  the  country  lacks 
any  rivers  or  lakes  of  importance,  a  long  rainy  season  and  a  copious 
rainfall  insures  a  luxuriant  vegetation  in  the  low-lying  tracts  and  along 
the  basal  declivities  of  the  mountains.  Rubber  trees,  rosewood, 
mahogany,  evergreen  oaks,  pine,  spruce  and  fir  may  be  mentioned 
among  the  forest  products,  while  among  the  cultivated  products 
should  be  mentioned  sugar,  cocoa,  coffee,  vanilla,  oranges,  bananas, 
pomegranates,  and  pineapples.  Rich,  however,  as  Mexico  is  in  her 
virgin  forests,  her  chief  riches  lie  in  her  almost  unlimited  mineral 
resources.  It  is  estimated  that  the  annual  yield  of  her  silver  mines 
alone  is  in  the  neighborhood  of  $60,000,000  (United  States),  while 
the  gold  output  reaches  $5,000,000.  Besides  the  precious  metals, 
copper,  lead,  iron  and  mercury  are  found  in  abundance. 

In  respect  to  wide  extremes  in  climate,  amplitude  of  resources, 
and  backward  development,  Mexico  is  much  like  South  America. 
The  city  of  Mexico  is  unique.  It  is  beautifully  situated  at  an  elevation 
of  over  7,000  feet  above  sea-level,  and  in  the  variety  of  its  life  is  said 
to  combine  "  the  sumptuousness  of  a  little  Paris  with  the  beggardom 
of  Naples."  The  city  is  well  laid  out  in  the  form  of  a  square,  three 
miles  on  each  side,  with  all  the  principal  thoroughfares  converging  at 
the  central  plaza-.  It  is  considerably  larger  than  Washington,  D.  C, 
and  of  greater  national  importance,  relatively,  than  the  latter  city. 
Its  municipal  drainage  system  is  the  greatest  in  the  world,  comprising 
a  six-mile  tunnel  and  a  canal  over  forty  miles  long.     The  great  cathe- 


TwaUy-cight  j^  ijj^  i^and  of  iho  Aztecs  179 

dral,  facing  upon  the  central  square  of  fourteen  acres,  was  until 
recently  the  largest  and  most  magnificent  church  of  America,  though 
now  it  is  surpassed  by  the  cathedral  of  St.  John  the  Divine,  New  York 
City.  The  walls  of  the  building  alone  were  erected  at  a  cost  exceeding 
$2,000,000.  The  city  boasts  the  first  printing  press  established  in 
America,  the  first  newspaper  published  on  the  continent,,  and  the 
first  school  founded  in  the  New  World.  Acapulco,  the  most  beautiful 
Mexican  port  on  the  Pacific,  possesses  a  harbor  second  for  anchorage 
only  to  the  Australian  port  of  Sydney. 

Note  3.  Political,  Social  and  Economic  Situation.  The  present 
period  of  Mexico's  history  began  in  1867,  when  Maximilian  lost  his 
life  in  the  concluding  scene  of  the  liberation  of  Mexico  from  French 
aggression.  From  that  day  to  this  the  country  has  shown  continuous 
progress  in  the  arts  of  peace  and  the  industries  of  civilization,  which, 
while  not  unaccompanied  by  some  evils,  has  nevertheless  been  un- 
paralleled in  the  history  of  any  other  Latin-American  republic.  The 
central  government  of  the  republic  is  exactly  patterned  after  that  of 
the  United  States,  with  the  single  exception  that  in  place  of  the 
unwritten  law  against  a  presidential  third  term,  the  constitution  was 
expressly  amended  in  1887  so  as  to  make  provision  for  unlimited 
re-election.  This  provision,  coupled  with  the  fact  that  many  of 
the  people,  especially  those  of  the  peon  class,  are  unable  to  appreciate 
the  significance  of  a  republican  form  of  government,  and  in  large 
measure  are  unfit  to  be  entrusted  with  its  control,  has  rendered  easy 
the  re-election  of  President  Diaz  ever  since  1884,  and  the  develop- 
ment of  what  is  really  a  patriarchal  government  upon  a  republican 
basis.  As  President  Diaz  himself  has  recently  described  this  anomalous 
condition  of  affairs:  "  We  preserved  the  republican  and  democratic 
form  of  government.  We  defended  the  theory,  and  kept  it  intact. 
Yet  we  adopted  a  patriarchal  policy  in  the  administration  of  the 
nation's  affairs,  guiding  and  restraining  popular  tendencies."  The 
last  phrase  is  an  exact  description  of  what  President  Diaz  has  been 
doing  for  thirty  years.  He  has  not  always  exercised  the  best  judg- 
ment, sometimes  he  has  seemed  tr.  be  heartlessly  cruel,  political  agita- 
tion has  always  been  permissible  in  theory  but  forbidden  in  fact, 
and  the  boasted  liberties  of  the  press  have  had  to  be  exercised  within 
narrow  limits;  socially,  the  peon  class  are  still  a  subject  people,  many 
sections  of  the  country  are  yet  without  schools  and  the  agencies  of 
intellectual,  moral,  or  spiritual  light,  and  it  is  not  to  be  denied  that 
few  measures  have  been  spared  to  keep  the  government  under  the 
direct  control  of  Diaz.  Yet  after  all  this  has  been  said  it  remains 
that  President  Diaz,  now  over  eighty  years  of  age,  has  never  sought 


180  The  Conquering  Christ 


Lesson 


personal  advantage  through  his  position  as  chief  magistrate,  but 
has  worked  consistently  for  almost  half  his  life  for  the  prestige  of 
his  country.  Under  his  administration  he  has  witnessed  the  rise  of 
a  new  and  better  generation  of  Mexican  manhood,  and  in  several 
financial  and  economic  crises  he  has  shown  himself  a  notable  states- 
man. A  statement  of  the  finances  of  the  country  for  1907-8  is  sug- 
gestive of  its  prosperity.  At  the  close  of  that  fiscal  year,  the  govern- 
ment accounts  showed  a  balance  of  $9,297,200.  The  national  debt 
was  reduced  during  1908  by  $1,486,000,  and  during  the  first  half  of 
the  year  1908-9,  the  value  of  exports  exceeded  imports  by  $18,178,100. 

As  yet  the  industrial  development  of  Mexico  is  in  its  infancy. 
Foreign  capital  has  inaugurated  and  is  at  present  sustaining  the  greater 
part  of  the  industry  of  the  country.  '  The  Mexican  Central  railroad 
was  built  by  Boston  capital,  but  subsequently  bought  up  by  the 
Mexican  government;  the  great  plains  of  eastern  and  central  Mexico 
are  given  over  to  vast  farms  and  ranches  raising  millions  of  cattle 
yearly,  owned  and  operated  by  American  capital;  most  industrial 
ventures,  such  as  sugar  refineries,  smelters,  electric  light  and  power 
plants,  and  water-power  developments,  are  financed  by  American 
money.  At  the  present  time  about  eight  hundred  million  dollars  of 
American  capital  are  invested  in  Mexican  industries.  Only  a  few 
of  the  large  enterprises  are  in  the  hands  of  Mexicans,  though  they 
air  depend  upon  Mexican  labor.  Many  of  the  men  employed  on  the 
large  plantations  and  in  the  gathering  of  rubber  are  held  under  a 
form  of  contract  known  as  peonage.  Under  this  system  the  peon, 
who  is  theoretically  a  free-born  Mexican  citizen,  hires  himself  out  to 
service,  but  the  form  of  the  peon  contract  is  such  that  the  system 
amounts  practically  to  slavery. 

Intellectually,  also,  Mexico  is  in  her  infancy.  The  schools  are 
wholly  inadequate,  and  illiteracy  is  widespread.  The  census  of  1900 
showed  barely  sixteen  per  cent  who  could  read  or  write.  Probably 
to-day  fifty  to  seventy-five  per  cent  of  the  people  are  illiterate. 

Note  4.  Religious  and  Moral  Conditions  in  Mexico.  To  under- 
stand the  present  religious  and  moral  condition  of  the  country  it  is 
necessary  to  know  something  of  the  break  of  the  government  with  the 
church  of  Rome,  and  the  causes  leading  up  to  it.  The  predominating 
influence  of  the  Catholic  church  led  it,  in  the  early  years  of  the  Re- 
public, into  the  political  arena.  By  its  sympathies,  partizanships, 
and  agitation  it  became  in  a  large  measure  responsible  for  the  bloody 
internecine  strife  which  almost  cost  the  Republic  its  life.  As  early 
as  1859  Benito  Juarez,  "  the  liberator,"  took  sharp  issue  with  the 
church  and  -its  vested  interests,  and  the  government  determined  to 


Twenty-eight  /;,^  fj^^  i^nd  of  the  Aztecs  181 

nationalize  all  church  property  and  force  a  complete  separation  of 
church  and  state.  The  policy  thus  established,  "  the  general  principles 
of  which  are  vitally  interwoven  with  the  prosperity  of  Mexico,"  has 
been  persistently  continued,  and  under  President  Diaz,  who  in  his 
youth  forsook  the  Jesuit  seminary  where  he  was  studying  for  the 
priesthood,  it  has  been  carried  to  its  logical  conclusion.  The  govern- 
ment has  found  it  expedient  to  prohibit  Catholic  parades,  the  per- 
formance of  certain  ecclesiastical  ceremonies  outside  the  church,  and 
teaching  in  the  public  schools  by  nuns,  brothers,  or  priests. 

Possibly  it  would  not  be  unfair  to  illustrate  the  moral  condition  of 
Mexico  by  citation  of  an  article  which  recently  appeared  in  the  Catholic 
Quarterly,  written  by  an  American  priest  who  went  to  Mexico  to 
investigate  Catholic  conditions  there,  and  who  intended  that  his  article 
should  be  a  thorough  vindication  of  Mexican  Catholicism.  The 
writer  selected  the  town  of  Orizaba,  a  strong  Catholic  center,  "  blessed 
with  a  band  of  zealous,  untiring  priests."  Sunday  morning  he  visited 
the  central  market  of  the  town  where  all  was  trade  and  business,  this 
being  the  great  market  day  of  the  week,  when  people  from  the  sur- 
rounding country  come  in  with  their  goods  both  to  sell  and  to  buy. 
The  writer  described  two  services  in  the  Catholic  church  as  being 
attended  by  great  throngs  of  men  and  women.  In  the  afternoon 
the  bullfight  took  place.  This  public  amusement  was  scarcely  con- 
demned— and  the  author  of  the  article  sought  his  afternoon's  pleasure 
in  attending  it !  The  Sunday  evening  was  given  up  to  public  band 
concerts  and  light  amusements  of  various  sorts.  This  was  a  typical 
Sunday  in  an  admittedly  strong  Catholic  community,  and  if  the 
visiting  priest  found  little  or  nothing  to  condemn  in  it,  is  it  to  be 
expected  that  the  resident  priests,  "  zealous  "  and  "  untiring,"  should 
find  aught  to  correct?  The  truth  would  seem  to  be  that  all  Mexico 
is  pleasure  bent,  poor  and  rich  alike,  and  the  moral  conditions  of 
the  country  are  just  such  as  grow  out  of  a  wide  disregard  for  all  that 
constitutes  a  pure  religion  or  a  healthy  moral  sense. 

Note  5.  Protestant  Mission  Work  in  Mexico.  The  bulk  of  the 
Protestant  mission  work  in  Mexico  is  carried  on  by  the  Presbyterians 
and  the  Methodists.  The  work  is  conducted  in  a  spirit  of  brother- 
hood between  the  several  denominations,  and  in  this  regard  affords 
a  model  of  missionary  co-operation.  But  as  in  most  other  Latin 
countries,  the  breach  with  Rome  has  been  popularly  represented  by 
a  widespread  hostihty  to  all  that  goes  by  the  name  of  Christian. 
Hence  the  work  of  the  missionaries  is  difficult,  and  the  results  appear 
slowly.  To-day,  however,  there  are  about  twenty  societies  operating 
in  the  country,  carrying  on  their  work  among  750  congregations  with 


182  The  Conquering  Christ 


Lesson 


a  membership   of  between   twenty  and  thirty   thousand.     The   mis- 
sionary forces  include  three  hundred  missionaries  and  over  six  hundred 


^ 


Methudibt  Hospital,  Monterey,  Mo::. 

Ill  this  institution  20, C.").^  patients  were  treated  during  l'.iur-8.     It  is  conducted  by  the  Board  of  Missions 
of  the  M.  E.  Churcli  (South). 

native  helpers.  Four  hundred  Sunday  schools,  and  almost  half  as 
many  day  schools,  present  the  open  Bible  to  about  twelve  thousand 
children.  It  is  estimated  that  the  Protestant  community  numbers 
over  a  hundred  thousand  out  of  a  population  of  fourteen  million. 
In  view  of  the  fact  that  this  community  represents  the  enlightened 
and  progressive  element,  there  can  be  no  doubt  that  it  will  become 
an  increasingly  influential  factor  in  the  development  of  the  country. 
The  future  of  Mexican  missions  is  just  what  the  Christian  churches 
of  North  America  may  decide  to  make  it.  The  field  has  been  well 
prepared  both  by  the  American  Bible  Society  and  by  a  successful 
period  of  foundation  work  on  the  part  of  the  missionary  organizations. 
At  present,  though  the  field  is  in  many  ways  difficult,  there  are  no 
barriers  to  the  undertaking  of  a  vastly  larger  work — except  the  lack 
of  funds.  In  many  ways  Mexico's  interests  are  our  own;  no  other 
missionary  work  outside  our  borders  comes  quite  so  close  to  us.  The 
evangelization  of  Mexico  can  take  place  just  as  rapidly  as  the  Christian 
people  of  the  United  States  wish  it  to.  It  is  not  a  matter  of  sentiment, 
but  a  matter  calling  for  money  and  for  men  of  action. 

ADDITIONAL  READING  REFERENCES. 

(/)  An  interesting  account  of  Mexico's  past.  Bancroft:  Popular 
History  of  the  Mexican  People.  (2)  The  character  of  President  Diaz. 
Martin,  in  the  Quarterly  Review,  Oct.,  1909  (reprinted  in  the  Living 
Age,  Jgn.  1,  1910).  (j)  Mission  Work  in  Mexico.  Clark:  The  Gospel 
in  Latin  Lands,  pp.    189-205.     Also  Recent  Christian  Progress,  pp. 


Twenty-eight  /;^  fhe  Land  of  the  Aztecs  183 

582-584.     {4)   Bible     distribution     in     Mexico.     The     latest     Annual 
Report  of  the  American  Bible  Society. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  natural  features  of  South  America  make  it  a  great  mission- 
ary continent?  2.  What  political  features  tend  to  make  missionary- 
work  in  South  America  reasonably  easy?  3.  What  political  condi- 
tions make  the  work  difficult?  4.  How  will  tlje  industrial  develop- 
m.ent  affect  the  missionary  problem?  5.  What  two  forms  of  Protes- 
tant mission  work  have  been  chiefly  carried  on?  6.  With  what  country 
is  our  study  of  to-day  concerned? 

QUESTIONS  ON  THE  LESSON. 

1.   State  the  object  of  the  lesson.     (Note  1.) 


2.  What  are  the  outstanding  physical  characteristics  of  the  country  ? 
(Note  2.) 


3.  Mention  the  more  important  products,  mineral  and  vegetable. 


4.  Would  you  regard  Mexico  as  a  wealthy  country  ?     Why! 


5,  Tell  what  you  can  of  the  city  of  Mexico 


G.  Describe  the  political  conditions  and  form  of  government.     (Note 
3.) 


Characterize  President  Diaz,  and  tell  what  you  can  of  his  work. 


184  Tke  Conquering  Christ  ^^^^«" 

8.   What  is  the  industrial  development  of  the  counLry? 


9.  What  is  the  attitude  of  the  government  toward  the  church  of 
Rome?     (Note  4.) 


10.  Describe  the  moral  condition  of  the  country. 


11.  What  successes  have  thus  far  attended  the  mission  work  ?     (Note 
5.) 


12.  What  considerations  should  induce  the  American  churches  to 
undertake  Mexican  mission  work  on  a  much  larger  scale  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Judging  by  Mexico's  natural  resources,  what  seem  to  be  her 
future  prospects?  2.  Judging  by  Mexico's  present  religious  condition, 
what  would  you  say  of  the  religious  outlook?  3.  What  part  may 
Protestant  Christianity  play  in  the  determination  of  Mexico's  future 
history?  4.  In  view  of  the  limited  returns  thus  far  received  from 
the  work,  do  you  regard  it  as  a  paying  investment?  Why?  5. 
Mention  some  lines  of  thought  which  might  be  presented  to  Christian 
young  men  or  young  women  as  arguments  showing  why  they  should 
offer  themselves  for  missionary  work  in  Mexico. 

Mission  Gem.  "  My  country  was, long  under  a  fanatic  rule  which 
denied  men  the  right  to  think  and  to  be  free  in  conscience.  .The  result 
of  that  slavery  will  require  many  generations  yet  to  obliterate  com- 
pletely; but  to-day  my  people  en^oy  a  religious  as  well  as  a  political 
freedom.  I  am  anxious  that  it  should  thus  continue — and  it  shall 
continue." — President   Porfirio  Diaz. 

Personal  Thought.  In  Mexico  much  of  the  work  has  been  founda- 
tion laying;  its  results  are  not  greatly  in  evidence,  but  without  it  the 
later  missionary  structure  cannot  be  built.  Is  it  not  so  in  the  personal 
Christian  life?  Must  I  not  put  into  my  character  many  a  denial, 
much  of  resolution,  the  cultivation  of  numerous  minor  habits — things 
which  in  themselves  may  never  be  seen,  but  which  as  a  matter  of  fact 
will  constitute  the  foundation  of  a  worthy  Christian  character? 


Twenty-nine  Cuba  and  Porto  Rico  185 

Lesson  29.     CUBA  AND  PORTO  RICO.     Political,  Industrial, 
and  Religious  Improvement  of  the  Islands. 

Scripture  Reading:  The  High  Calling.     Lu.  5:1-10. 
Note  1.     Object  of  the  Lesson.     To  show  the  recent  development  of 
Cuba  and  Porto  Rico  in  political  and  industrial  life,  the  place  of  mis- 
sionaries and  their  work  in  the  islands,  and  the  conditions  favorable  to  a 
strong  prosecution  of  the  missionary  enterprise. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Islands  and  their  People.  The  story  of  missions  in 
Cuba  and  Porto  Rico  is  practically  the  story  of  ten  years  of  control 
and  occupation  by  the  United  States.  Cuba  is  the  extreme  western 
and  Porto  Rico  the  extreme  eastern  island  of  the  four  Greater  Antilles. 
The  former  is  also  the  largest  island  of  the  West  Indies,  having  an 
approximate  area  of  45,000  square  miles — about  equal  to  th£  state 
of  Pennsylvania — and  with  its  many  beautiful  islets  and  harbors 
possesses  a  coast-line  of  almost  seven  thousand  miles,  though  the  island 
itself  is  only  a  little  over  seven  hundred  miles  in  length.  Ten  to 
fifteen  per  cent  of  the  area  is  under  cultivation,  while  large  tracts  are 
useless  swamps.  Almost  one  half  the  island  is  covered  with  a  luxuriant 
growth  of  uncleared  forest.  Here  grow  many  species  of  palm  and 
mahogany,  also  logwood,  and  Cedrela  odorata,  well  known  for  its  use 
in  cigar  boxes  and  linings  pf  cabinet  work.  Tobacco,  sugar  cane, 
bananas,  and  oranges  are  extensively  cultivated,  while  among  the 
indigenous  plants  are  the  pineapple,  sweet  potato,  and  Indian  corn. 
The  wealth  of  Cuba  is  to  be  found  in  her  flora,  for  her  mineral  deposits 
are  generally  of  minor  importance.  Nevertheless,  copper  is  found  at 
many  places,  manganese  of  rare  quality  occurs,  asphaltum  of  unusual 
richness  is  taken  from  the  bottom  of  Cardenas  Bay,  and  the  deposits 
of  iron,  the  chief  metallic  resource  of  the  island,  yield  over  a  quarter 
of  a  million  tons  annually. 

The  island  of  Porto  Rico  (Rich  Port),  so  called  because  the  early 
Spanish  settlers  took  gold  from  its  river  beds,  is  thirty-five  miles 
wide  and  ninety-five  miles  long.  The  interior  is  elevated,  and  the 
landscape  in  general  is  hilly  and  picturesque.  The  mineral  resources 
of  the  island  include  mercury,  found  in  the  Rio  Grande,  and  gold, 
still  found  in  loose  pieces  in  the  Sierra  Luquillo  and  Corozal  rivers. 
As  in  the  case  of  Cuba,  however,  so  in  Porto  Rico,  the  greater  wealth 
of  the  island  is  to  be  found  in  its  flora.  Large  forest  trees,  including 
cedar,  ebony,  and  sandal-wood  are  found  in  the  interior  forests,  while 
sugar,  coffee,  and  tobacco  form  the  staple  products  of  the  farms 
and  plantations. 


186  The  Conquering  Christ  ^^'^^^ 

The  peoxjle  of  these  islands  may  be  divided  into  four  classes,  though 
the  lines  of  demarcation  are  not  always  sharply  drawn.  These  com- 
prise the  Creoles,  who  are  descendants  of  Spanish  stock,  usually  with 
some  admixture  of  colored  blood  in  their  veins;  the  colored,  descend- 
ants of  former  slaves,  not  pure-blooded;  the  blacks,  pure-blooded 
descendants  of  Africans;  and  the  Asiatics,  chiefly  immigrants  from 
East  India  and  China.  In  1900  there  were  over  fifteen  thousand 
Chinese  in  Cuba,  but  by  1907  this  number  had  been  reduced  to  about 
eleven  thousand.  In  both  islands  only  a  minority  of  the  people  are 
well  educated  and  progressive,  while  the  large  majority  lack  education, 
and  many  of  them,  especially  those  who  live  in  the  open  country, 
are  wholly  unacquainted  with  the  usages  and  proprieties  of  civilized 
life.  The  density  of  population  in  Cuba  is  only  36  per  square  mile, 
but  in  Porto  Rico  it  is  260. 

Note  3.  Political  and  Economic  Situation.  Cuba  is  an  independent 
republic,  exercising  the  rights  of  its  liberty  under  the  friendly  watch- 
care  of  the  United  States.  The  first  attempt  at  self-government 
came  to  an  end  in  1906  under  President  Palma's  administration.  In 
the  first  month  of  1909,  Cuba  took  up  for  the  second  time  "  the  glory 
and  burden  "  of  self-government.  At  that  time,  after  President- 
elect Gomez  had  taken  the  oath  of  office,  the  old  Cuban  flag  which 
had  floated  over  the  palace  throughout  the  American  occupation,  was 
taken  down,  and  a  new,  clean  flag  was  run  up  in  its  place.  Governor 
Magoon  immediately  thereafter  took  his  departure  from  the  island, 
sailing  out  of  Havana  harbor  aboard  the  new  battleship  Maine.  This 
incident  marked  the  beginning  of  a  new  era  for  Cuba.  Real  progress 
had  been  made  under  Governor  Magoon  in  legal  and  judicial  aff"airs, 
in  municipal  regulations,  and  in  public  improvements.  The  Cubans 
seem  to  have  learned  under  United  States  tutelage  that  politics  is  a 
matter  of  principles,  not  of  personalities,  and  that  the  minority 
members  of  the  nation  and  of  the  congress  have  a  more  noble  task 
than  to  foment  revolution  and  arouse  popular  discord  because  their 
views  fail  of  adoption. 

Economically,  the  situation  in  Cuba  is  very  unsettled  at  present, 
though  there  seem  to  be  better  times  ahead.  The  chaotic  political  con- 
dition of  the  island  for  the  past  three  years,  the  long  drought  of  1908-9 
that  reduced  the  sugar  output  fully  forty-five  per  cent,  and  the  curtail- 
ment of  the  tobacco  industry,  throwing  thousands  of  cigar  makers 
out  of  employment,  and  the  financial  stringency  of  this  country,  all 
combined  to  produce  "  hard  times,"  from  which  the  island  i)robably 
will  not  recover  for  several  years. 

Porto  Rico,  which  became  a  possession  of  the  United  States  in  1898, 


Tw€iity-7iine  '      Ctiha  and  Porto  Rico  187 

is  in  a  situation  far  different  from  that  of  Cuba.  The  government 
of  the  island  is  in  the  hands  of  an  elected  House  of  Delegates  and  an 
appointed  Executive  Council.  The  latter  body — appointed  by  the 
President  of  the  United  States  and  consisting  of  eleven  members, 
five  of  whom  must  be  Porto  Ricans — in  addition  to  its  executive 
functions,  acts  as  the  upper  chamber,  or  senate,  of  the  legislature. 
Though  this  form  of  government  has  been  distasteful  to  the  majority 
of  the  Porto  Ricans,  the  island  and  its  people  have  prospered  most 
encouragingly  under  the  existing  regime.  All  federal  taxes  gathered 
within  the  island  have  been  turned  over  to  the  insular  government 
for  local  improvements.  In  addition  to  this,  all  cost  of  the  local 
army,  lighthouse  service,  revenue  vessels  and  coast  surveys,  post 
office  deficit,  weather  bureau  and  agricultural  experiment  station 
has  been  paid  directly  from  the  federal  treasury.  From  1900  to  1910 
the  present  government  constructed  more  miles  of  roadway  than  the 
Spanish  government  constructed  during  the  four  centuries  of  Spanish 
occupation.  This  has  materially  reduced  the  cost  of  transportation, 
in  one  instance  the  reduction  being  from  one  dollar  to  less  than  twenty- 
five  cents  per  hundredweight  for  a  given  distance.  Note  also  the 
following  statement  of  exports  and  imports: 

Exports  Imports 

1901  $  5,641,137  $  6,965,408 

1908  25,891,261  22,677,376 

Aside  from  the  tremendous  trade  increase  indicated  by  these 
figures  it  is  important  to  note  that  in  1901  the  balance  of  trade  was 
against  the  island,  while  in  1908  it  was  more  than  three  million  dollars 
in  favor  of  the  island.  Land  values  have  quadrupled.  Under  the 
present  regime  the  island  has  been  opened  up  to  cultivation  as  never 
before,  and  one  of  the  sugar  plantations  is  said  to  operate  the  largest 
sugar  mill  in  the  world.  The  Porto  Ricans  are  fairly  industrious, 
are  temperate,  good-natured,  hospitable,  and  because  of  the  general 
improvement  of  the  island  and  the  consequent  increase  of  wages,  they 
now  begin  to  enjoy  better  home  conditions. 

Note  4.  The  Educational,  Moral  and  Religious  Conditions.  When 
Cuba  and  Porto  Rico  were  under  Spanish  dominion,  practically  nothing 
was  done  by  the  government  for  their  educational  development.  It 
is  said  that  on  the  island  of  Porto  Rico  not  a  single  building  had  ever 
been  erected  by  the  Spanish  government  specially  for  school  purposes. 
To-day  schools  are  to  be  found  throughout  the  length  and  breadth  of 
both  these  islands,  and  in  the  latter  one  there  are  about  one  thousand 
schools  which,  with  the  University  of  Porto  Rico,  are  maintained  at 
a  cost  exceeding  one  million  dollars.     In  addition  to  these  schools  sup- 


188 


The  Conquering  Christ 


Lessoi 


Baptist  College,  El  Cristo,  Cuba. 


ported  by  the  public  treasuries,  mention  should  be  made  of  mission 
schools,  some  of  them  of  high  rank.     Although  under  the  provisional 

government  of  the 
United  States  in 
Cuba  there  were 
enrolled  in  the 
public  schools  of 
that  island  175,000 
pupils,  the  general 
report  of  the  mis- 
sionaries on  the 
field  is  to  the  effect 
that  since  the  gov- 
ernment has  been 
handed  over  to  the 
Cubans  themselves 
the  influences  in 
the  public  schools 
are  so  antago- 
nistic to  the  ideals  of  the  missionaries  that  it  seems  necessary  to  estab- 
lish mission  schools.  Wherever  these  schools  are  established  they  are 
bitterly  opposed  by  the  Romanists.  The  political  influence  of  the 
Catholics,  however,  is  on  the  wane,  though  they  still  make  their 
power  felt.  Similar,  though  better,  conditions  prevail  in  Porto  Rico, 
making  the  establishment  of  mission  schools  desirable  there  also. 

It  is  but  natural  that  the  moral  conditions  growing  out  of  centuries 
of  misrule  and  neglect  should  be  of  the  worst,  and  such  was  the  fact 
both  in  Cuba  and  Porto  Rico  when  they  came  under  the  control  of 
the  United  States.  Gambling,  love  of  pleasure  and  excitement,  and 
promiscuous  marriages  constitute  the  principal  immoralities  of  the 
people.  Against  these  the  Catholic  churches  raise  scarcely  a  Whisper 
of  disapproval.  Some  of  the  priests  preach  ethical  discourses,  which, 
however,  are  more  than  nullified  by  their  corrupt  lives. 

Religiously,  the  islands  g^e  in  a  sad  plight.  It  is  said  that  in  Porto 
Rico  not  over  two  per  cent  of  the  population  attend  the  Roman  church, 
except  on  special  feast  days  or  on  the  arrival  of  the  bishop.  When 
the  latter  event  occurs,  all  the  surrounding  towns  turn  out  in  force 
to  greet  the  visiting  prelate,  mothers  bringing  their  children  for 
baptism,  and  parents  seeking  solemnization  of  a  marriage  which  had 
been  actually  entered  into  a  dozen  years  before.  Religious  indifi"erence, 
however,  characterizes  the  great  majority.  Theosophy  and  spiritu- 
alism are  making  strong  appeal  to  many,  though  many  more  profesg 


Twenty-nine  Cuba  and  Porto  Rico  189 

a  gross  and  blatant  agnosticism  which  they  seem  to  think  excuses 
their  moral  shortcomings.  Among  such  people  the  larger  denomina- 
tions of  the  States,  and  some  of  the  smaller  ones,  have  sent  missionaries, 
who  are  establishing  Sunday  schools,  churches,  and  day  schools,  so 
that  to-day  Protestantism  has  won  a  fair  footing  in  both  these  fields. 
Though  Cuba  is  much  the  larger,  the  interest  in  the  work,  and  its 
subsequent  success,  is  greater  in  Porto  Rico.  In  the  latter  island 
there  are  over  ten  denominations  at  work;  more  than  two  hundred 
and  fifty  pastors,  teachers  and  helpers  minister  to  140  churches  and 
the  associated  schools,  and  there  is  an  adult  church  membership  cf 
about  nine  thousand.  The  total  valuation  of  the  more  than  130 
church  and  school  buildings  is  over  half  a  million  dollars.  In  addition 
to  these  denominational  interests  mention  should  be  made  of  the  work 
of  the  American  Bible  Society  and  of  the  Young  Men's  Christian 
Association.  The  latter  organization  is  obtaining  a  strong  hold  in 
Havana. 

Encouraging  as  these  evidences  of  progress  are,  the  fields  are  much 
In  need  of  added  funds  and  men.  In  Porto  Rico  the  density  of  popula- 
tion insures  an  audience  wherever  the  doors  are  thrown  open  for  a 
Gospel  meeting.  Cuba  is  a  more  difficult  field,  but  is  vastly  easier 
to-day  than  it  may  be  to-morrow,  when  present  indifference  will  have 
solidified  into  cold  infidelity.  The  history  of  a  decade  in  these  islands 
constitutes  an  earnest  invitation  to  the  Christian  church  to  enter 
and  possess  the  land. 

ADDITIONAL  READING  REFERENCES. 

(i)  Bible  work  in  these  fields.  Report  of  the  American  Bible  Society 
for  1909,  pp.  132-135,  186,  187.  Also  s.till  more  recent  reports  of  this 
society.  (2)  The  political  and  economic  situation  in  Porto  Rico. 
Also  in  Cuba.  See  current  numbers  of  the  magazines  and  the  indexes 
to  recent  articles.  On  Porto  Rico,  The  Outlook  for  June,  1909,  has 
an  excellent  article.  ( j)  Sketch  of  the  general  features  of  the  islands 
and  their  religious  conditions.  Beach:  Geography  and  Atlas  of  Prot- 
estant Missions,  vol.  i,  ch.  4. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  field  did  we  consider  at  our  last  session.?  2.  Mention  the 
chief  physical  and  material  characteristics  of  the  country.  3.  What 
bearing  do  you  think  the  future  economic  situation  of  the  land  will 
have  upon  Mexican  missions?  4.  In  what  respects  would  you  say 
^e  religious  conditions  were  favorable  to  Protestant  missions?  5. 
What  field  do  we  study  to-day?     0.   State  the  object  of  the  lesson. 


190  The  Conquering  Christ  Lesson 

QUESTIONS  ON  THE  LESSON. 

1.  Describe  the  physical  characteristics  of  Cuba.     (Note  2.) 


2.  What   is   the   relative    value   of   Cuba's   mineral   and   vegetable 
products? 


3.  Tell  what  you  can  of  the  physical  and  material  characteristics 
of  Porto  Rico. 


4.   How  may  the  inhabitants  of  these  islands  be  classified? 


5.  What  is  the  j^olitical  status  of  Cuba?     (Note  3.) 


6.   Outline  the  economic  situation  in  the  island. 


Describe  the  form  of  government  which  i)revails  in  Porto  Rico. 


8.  What  are  the  industrial  conditions? 


9.  What  was  the  educational,  moral,  and  religious  situation  of  theso 
islands  under  Spanish  dominitm?     (Note  4.) 


10.   How  has  the   United   States  government  forwarded  the  work 
of  education? 


ThiHy  Christian  Forces  in  the  Philippines  191 

11,  What   is   the   present   religious   condition   of   Cuba   and   Porto 
Rico? 


12.   Mention  several  reasons  why  this  work  should  be  enlarged. 


QUESTIONS  FOR  DISCUSSION. 

1.  To  what  extent  was  the  Spanish  government  responsible  for  the 
low  moral  and  religious  conditions  of  the  people  prior  to  1900?  Has 
a  government  any  religious  obligations  toward  its  people  ?  Why  ? 
If  such  obligations  exist,  what  are  they?  2.  How  do  the  operations 
of  the  United  States  in  Porto  Rico  affect  the  work  of  the  missionaries  ? 
3.  Compare  these  fields  with  South  America  and  Mexico  as  appropriate 
territory  for  missionary  endeavor.  4.  Should  you  say  there  is  any 
need  to  hasten  their  evangelization?     Why? 

Mission  Gem.  "  Four  hundred  years  of  Rome — ten  years  of  the 
Gospel !  A  tremendous  new  force  has  been  introduced.  Tremendous 
results  are  already  in  sight." — Dr.  A.  B.  Rudd,  of  Ponce,  Porto  Rico. 

Personal  Thought.  Ten  years  is  but  a  fraction  of  a  man's  life, 
yet  ten  years  of  Christian  labor  in  Cuba  or  Porto  Rico  would  mean 
more  actual  living  than  thousands  of  men  experience  in  half  a  century. 
The  opportunities  for  hard  and  genuine  service  with  the  advance  guard 
of  the  kingdom  are  calling  loudly  for  men  and  means.  Just  at  present 
the  mission  boards  are  suffering  more  for  lack  of  money  than  for  lack 
of  men,  but  shall  I  not  stand  ready  to  go  if  I  am  wanted,  and  if  they 
have  not  money  to  send  me,  cannot  I  pay  for  one  who  shall  be 
my  substitute  there,  where  the  fight  is  thickest  and  the  victory  must 
be  won? 


Lesson  30.     CHRISTIAN  FORCES  IN  THE  PHILIPPINES. 

Breaking  the  Bondage  of  Superstition. 

Scripttire  Reading:  The  Fruitless  Prayer.     1  Ki.  18:26-29. 

Note  1.  Object  of  the  Lesson.  To  outline  the  political  and  economic 
situation  in  the  Philippines,  the  nature  and  extent  of  the  missionary 
work  now  under  way,  the  evangelistic  successes  of  recent  years,  and 
the  encouragements  to  a  larger  work  in  the  future. 

THE  LESSON  UNFOLDED. 
Note  2.     The  Political  and  Economic  Situation  in  the  Philippines. 

Prior  to  their  occupation  by  the  United  States  in  1898,  the  Philippine 


192  The  Conquering  Christ  ^<^««o» 

Islands  had  been  a  possession  of  Spain  for  almost  four  centuries. 
Throughout  these  years  Spain  had  done  little  or  nothing  to  improve 
the  condition  of  the  natives,  had  organized  no  public  benefactions, 
had  not  even  established  the  rudimentary  institutions  of  civilization. 
This  is  the  more  remarkable  when  we  recollect  that  the  occupation 
of  the  islands  was  a  missionary  enterprise.  The  early  expedition  of 
Magellan  in  1521,  and  later  the  expedition  under  Legaspi,  undertaken 
in  1565  at  the  instance  of  Philip  II  and  accompanied  by  six  Augus- 
tinian  monks,  were  both  in  the  nature  of  missionary  endeavors.  The 
missionary  occupation  of  the  islands  which  rapidly  followed  these 
early  efforts  secured  the  territory  to  the  Spanish  crown  as  well  as  to 
the  Roman  church.  Since  the  islands  have  come  into  the  possession 
of  the  United  States,  political  neglect  has  been  replaced  by  political 
care  and  development.  Thirty-nine  provinces  have  been  created, 
each  under  the  direct  supervision  of  a  governor,  while  the  control  of 
the  whole  has  been  vested  in  a  governor  assisted  by  a  legislative  body 
of  seven  members.  The  problem  of  municipal  government  has  been 
well  worked  out  in  Manila,  where,  through  the  active  services  of  civil 
engineers  and  health  boards  a  remarkable  transformation  has  been 
wrought.  Cholera  no  longer  ravages  the  country  as  formerly;  and 
lack  of  proper  drainage  facilities  in  the  city,  creating  pest  holes  for 
the  breeding  of  disease,  has  ceased  to  be  the  normal  situation.  Politi- 
cally, the  Filipinos  are  infinitely  better  off  under  the  United  States 
than  formerly  under  Spain. 

Economically,  the  situation  is  not  all  that  could  be  desired.  The 
agricultural  products,  as  in  Porto  Rico,  constitute  the  great  source  of 
income  for  the  country.  Tobacco,  sugar  and  hemp  make  up  ninety 
per  cent  of  the  exports  of  the  country.  In  addition  to  these  products, 
the  island  of  Mindanao,  the  second  largest  of  the  group,  contains  gold, 
quicksilver,  and  coal  in  abundance,  as  well  as  forests  of  teak  and  ebony. 
The  trade  relationships  of  the  islands  have  never  been  arranged  to  the 
satisfaction  of  the  natives,  who,  as  subjects  of  the  United  States  have 
objected  to  paying  import  duties  on  their  exports  consigned  to  the 
States.  Nevertheless,  the  internal  situation  of  the  islands  has  been 
greatly  improved,  and  is  improving  constantly  through  the  energy  of 
American  initiative.  The  grading  of  streets,  creation  of  a  pure  water 
supply,  sanitation,  street  lighting,  and  numerous  other  marks  of 
advanced  civilization  arc  being  adopted  throughout  the  islands. 
Probably  the  widespread  construction  of  good  roads,  accompanied  as 
it  is  by  a  considerable  reduction  in  the  cost  of  overland  transporta- 
tion, is  one  of  the  most  important  economic  features  of  the  new  order. 
Of  similar  significance  is  the  fact  that  the  insular  government  has 


Thirty  Christian  Forces  in  the  Philippines  193 

subsidized  eleven  different  steamship  routes,  making  possible  the 
development  of  a  commerce  at  sixty  different  island  ports.  The 
American  occupation  has  acted  as  a  great  stimulus  to  the  native,  who 
is  naturally  given  to  learning  by  imitation  rather  than  by  precept. 
One  firni  alone  recently  sold  to  Filipino  agriculturists  within  a  year 
almost  half  a  million  dollars'  worth  of  farming  machinery.  The  sig- 
nificance of  such  leadership  in  the  arts  of  civilization  was  correctly 
stated  by  Prof.  H,  H.  Blakeslee  when  he  said,  "  America  aims  at  tak- 
ing a  dependent  people  by  the  hand  and  leading  them  slowly  and 
gradually  along  the  pathway  well  marked  by  the  footprints  of  the  most 
highly  developed  nations,  until  they  are  fully  prepared  to  enter  the 
great  field  of  constitutional  self-government." 

Note  3.  The  Protestant  Missionary  Work  in  the  Islands.  No 
sooner  had  the  military  victories  of  the  United  States  forces  been  won, 
than  various  missionary  boards  of  this  country  entered  the  new 
territory.  Before  this,  Protestant  missions  were  impossible,  but  the 
attitude  of  the  new  government  encouraged  every  agency  seeking 
the  betterment  of  the  natives.  Within  three  years  more  than  a  dozen 
evangelizing  agencies  were  on  the  field. 

The  situation  with  which  these  forces  had  to  deal  was  of  the  most 
discouraging  sort.  The  nominal  Christianity  which  they  found 
among  the  semi-civilized  natives  and  in  the  chief  towns  was  not 
Christianity  at  all.  It  was  simple  polytheism,  idolatry,  and  supersti- 
tion. The  gods  and  the  local  deities  bore  the  names  of  Christian 
saints;  images  of  these  saints  were  set  up  in  the  churches,  in  wayside 
shrines,  and  in  the  homes  of  the  people,  in  all  of  which  places  they 
were  addressed  in  prayer  and  had  the  homage  of  worship  paid  to  them. 
The  religion  was  a  mingling  of  the  naive  conceptions  of  savages  with 
phrases  and  fragments  of  Christianity.  The  church  sought  no  spiritual 
improvement  of  its  members,  thoUgh  the  clergy  by  the  exercise  of 
skilful  craft  worked  upon  the  superstitious  people,  making  them 
punctilious  in  the  observance  of  the  rites  of  the  church.  By  declaring 
that  a  vision  had  been  vouchsafed  to  him,  or  that  a  holy  emblem  had 
been  discovered  in  some  particular  locality,  the  priest  would  initiate 
a  pilgrimage  from  all  the  surrounding  country,  the  people  flocking 
to  the  newly  established  shrine  to  pray  and  to  pay.  This  was  the 
method  of  leading  the  people  into  a  religious  life. 

In  the  regions  not  reached  by  the  Roman  church  the  situation  was 
really  more  hopeful.  Yet  here  the  natives  were  often  cruel,  crafty, 
seldom  to  be  trusted,  with  few  or  no  ideals  of  honor,  nobility  or  up- 
rightness. Because  they  wholly  misconstrued  the  purposes  of  the 
Americans,  they  were  for  the  most  part  bitterly  hostile  to  any  American 


194 


The  Conquering  Christ 


Lesson 


work,  even  that  of  the  missionaries.  In  the  early  days  of  the  occupa- 
tion, all  missionaries  as  well  as  other  Americans  were  safe  after  seven 
in  the  evening  only  within  doors. 

Nevertheless,  the  missionaries  did  not  encounter  the  difficulties 
which, such  a  situation  seemed  to  promise.  Almost  from  the  first 
some  of  the  communities  sought  them,  and  they  soon  had  their 
abilities  taxed  to  the  utmost.  Reinforcements  were  sent  out,  and 
medical  work  instituted,  but  the  demand  for  workers  only  increased. 
Success  began  to  crown  the  efforts  of  the  missionaries,  and  the  response 
to  the  Gospel  message  was  beyond  what  the  workers  had  dared  to  hope, 
developing  in  some  instances  into  a  mass  movement  toward  Protestant 
Christianity.  Even  the  Moslems,  of  whom  there  are  250,000  in  the 
Philippines,  have  been  open  to  the  Gospel  as  in  few  Moslem  fields. 

Note  4.  Organization  and  Methods  of  the  Work.  Early  in  the 
missionary    occupation    of    the    islands,    the    leading   denominational 

boards  entered  upon 
a  policy  of  comity 
whereby  it  was  agreed 
that  certain  territory 
was  to  be  worked 
by  certain  forces.  In 
but  very  few  instances 
does  the  work  of  one 
board  overlap  that  of 
another,  but  even 
where  this  does  occur, 
a  policy  of  cordial  co- 
operation and  help- 
fulness prevails.  All 
the  forces  have  com- 
bined in  the  formation 
of  the  Evangelical 
Union,  and  the  development  of  a  common  Christian  church  has  been 
extended  farther  than  in  any  other  mission  field  of  so  recent  occupa- 
tion. The  Baptist  and  Presbyterian  medical  work  in  Iloilo,  and  the 
Presbyterian  and  Methodist  co-operation  in  the  Union  Seminary  at 
Manila,  furnish  two  concrete  illustrations  of  the  unity  of  sentiment  and 
purpose  actuating  all  the  missionaries. 

One  of  the  more  practical  forms  of  mission  work  has  been  the  estab- 
lishment of  industrial  schools.  Here  the  natives  are  taught  the 
elements  of  carpentry  or  some  other  trade,  and  in  the  girls'  schools, 
in  addition  to  book  study,  courses  in  cooking  and  the  proper  care  of  a 


Dispensary   and   Chapel   at  La  Paz,  Iloilo,  Philippine 
Islands.  • 

Tlio  oliapelp  erected  by  the  Fili|)iiHiH  iirc  of  tlie  name  material  an  that 
uned  in  the  constructioM  of  their  hoiiflen,  banihoos  and  frondH  of  tlic 
nipa-palin.    In  thin  structure,  chapel  and  diepeneary  are  combined. 


Thirty  Christian  Forces  in  the  Philippines  195 

home  are  prbvided.  Practically  all  of  the  large  denominations  support 
one  or  more  institutions  of  the  industrial  type,  and  the  saw-mill,  con- 
ducted by  the  Protestant  Episcopal  mission  at  Sagada,  has  supplied 
all  the  lumber  for  the  government  buildings  at  Bontoc  in  the  island 
of  Luzon.  This  work  has  cultivated  respect  for  manual  labor,  has 
partially  broken  down  the  long  standing  antipathy  to  toil,  and  has 
developed  in  many  a  real  ability  to  work. 

Medical  missions  have  been  much  needed,  and  wherever  established 
have  been  appreciated.  At  one  hospital  over  five  hundred  treatments 
were  given  monthly  during  a  recent  year,  and  at  the  Union  hospital  in 
Manila  the  number  runs  over  one  thousand.  Still  another  important 
branch  of  the  work  is  that  of  printing  and  circulating  the  Scriptures 
in  the  native  dialects,  of  which  there  are  now  thirty-seven  in  use.  In 
addition  to  the  work  of  the  Bible  societies  some  of  the  mission  boards 
have  established  printing  plants,  but  the  supply  of  literature  cannot 
meet  the  demand. 

Note  5.  The  Encouraging  Outlook.  Probably  no  missionary  field, 
unless  it  be  Korea,  has  a  record  so  replete  with  encouragement  as  that 
of  the  Philippines,  While  medical  work  and  industrial  education  have 
met  with  warm  acceptance  among  these  people,  the  response  to  evan- 
gelistic labors  has  been  particularly  marked.  Within  the  brief 
ministry  of  six  years,  one  missionary  in  the  Catholic  stronghold  of 
Manila  baptized  almost  a  thousand  converts.  The  Methodist  churches 
in  the  islands  in  less  than  a  decade  of  work  have  built  up  a  church  of 
almost  thirty  thousand  members  and  probationers.  A  Presbyterian 
missionary  baptized  about  a  score  of  converts  during  his  first  year, 
over  a  hundred  and  fifty  the  second,  and  three  hundred  and  fifty  the 
third.  In  the  single  year  of  1904,  a  Baptist  missionary  at  Iloilo 
received  into  the  church  one  thousand  converts.  But  of  far  greater 
importance  than  the  mere  number  of  converts,  is  the  social  service 
which  Christianity  is  rendering  to  the  islanders.  A  nation  trans- 
formed in  a  decaSe  !  This  is  actually  what  has  been  accomplished  in 
the  Philippines ;  and  while  it  may  be  true  that  the  most  potent  factor^ 
in  the  development  has  been  the  United  States  government,  it  cannot 
be  denied  that  the  missionary  forces  have  been  powerful  allies.  With- 
out the  government,  the  churches  would  have  labored  with  difficulty, 
while  without  the  churches  the  government's  efforts  would  have  been 
far  less  productive  of  good,  and  must  have  resulted  in  a  one-sided 
social  development.  This  widespread  response  to  the  evangelistic 
appeal  on  the  one  hand,  and  the  remarkable  social  transformation  of 
the  people  on  the  other,  constitute  a  strong  encouragement  for  the 
future  prosecution  of  the  work. 


196  The  Conquering  Christ 


Lesson 


ADDITIONAL  READING  REFERENCES.    ' 

(/)  Recent  political  and  economic  developments  in  the  Philippines. 
See  indexes  to  periodical  literature,  bringing  the  subject  down  to  date. 
(2)  The  Philippine  Islands  as  a  mission  field.  Report  of  the  Student 
Volunteer  Convention,  Nashville,  190G,  pp.  201-203.  (j)  Bible  dis- 
tribution in  the  Phihppines.  Report  of  the  American  Bible  Society, 
1909,  pp.  271-280.  {4)  Conditions  and  future  of  the  Philippines. 
Winslow,  in  the  North  American  Review,  now  obtainable  through  the 
Superintendent  of  Documents,  Washington,  D.  C,  as  United  States' 
Gist  Congress,  1st  session,  Senate  Document  81. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  political  and  economic  situation  in  Cuba?  2.  How 
does  it  affect  the  missionary  problems  of  the  island?  3.  Compare 
Cuba  and  Porto  Rico  as  mission  fields.  4.  What  are  some  of  the 
encouraging  "features  of  the  work  in  Cuba?  in  Porto  Rico?  5.  What 
field  do  we  study  at  this  session?     G.  State  the  object  of  the  lesson. 

QUESTIONS  ON  THE  LESSON. 

1.  Tell  what  you  can  of  the  history  of  the  Philipi)ine  Islands  up  to 
'the  present  time.     (Note  2.) 


2.   What  are  some  of  the  resources  of  the  islands? 


3.  How  has  the  government  sought  to  improve  the  economic  con- 
dition of  the  people? 


4.   What  is  America's  purpose  in  making  such  large  expenditures  in 
the  interests  of  the  Phili])i)ines? 


5.   When  did  Protestant  missionary  forces  enter  the  islands?     (Note 
3.) 


G.   Describe  the  situation  with  which  thev  had  to  deal. 


Thirty  Christian  Forces  in  the  Philippines  197 

7.    What  success  did  the  missionaries  meet  notwithstanding  adverse 
conditions  ? 


8.  How  is  the  missionary  work  of  the  Phihppines  organized?     (Note 
4.) 

^^ 

9.  What  is  your  estimate  of  the  missionary  vaUie  of  the  industrial 
schools? 


10.   Mention  three  other  important  lines  of  missionary  work.      (Notes 
5.) 


11.  Compare   the   Philippine   field   with   Porto  Rico;    with    Korea; 
with  Japan. 


QUESTIONS  FOR  DISCUSSION. 

1.  How  is  the  missionary  importance  of  a  field  afi'ected  by  its  area? 
its  population?  its  variety  of  dialects?  2.  What  has  the  church 
done  for  the  Philippines  that  the  government  could  not  do?  3.  What 
has  the  government  done  for  the  people  that  the  church  could  not  do? 
4.  How  far  have  the  missionary  successes  been  dependent  upon  the 
government's  work?  5,  Which  demands  the  first  support  of  the 
churches,  the  encouraging  field  or  the  discouraging  one?     Why? 

Mission  Gem.  "  Protestant  missionaries,  so  far  from  forcing  them- 
selves upon  the  Philippines,  have  thus  far  been  able  to  do  but  little 
aggressive  proselyting,  the  Filipinos  voluntarily  flocking  to  them  in 
such  numbers  that  all  their  time  has  been  required  for  instruction  and 
organization." — Report  of  the  Board  of  Foreign  JMissions  of  the  Presby- 
terian Church  {North),  1909. 

Personal  Thought.  The  regeneration  of  the  Philippine  tribes  is 
the  fruit  of  a  civilization  which  calls  itself  Christian.  The  ethics, 
the  unselfish  service,  and  the  liberty  limited  only  by  wise  guidance 
which  the  United  States  has  given  to  these  untutored  people  have 
their  roots  in  the  Christian  faith.  Jesus  is  still  at  work  in  the  world, 
the  center  of  all  worthy  life. 

"  Far,  far  away,  like  bells  at  evening  pealing, 
The  voice  of  Jesus  sounds  o'er  land  and  sea, 
And  laden  souls,  by  thousands  meekly  stealing. 
Kind  Shepherd,  turn  their  weary  steps  to  Thee." 


198  Tlie  Conquering  Christ 


Lesson 


Lesson  31.     THE  NEGRO  PROBLEM  IN  AMERICA.     Chris- 
tian Contributions  toward  its  Solution. 

Scnpture  Reading:  God's  Repudiation  of  False  Distinctions.     Acts  10:9-16,  34-43. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  present  condition 
of  the  American  negro  has  been  reached,  what  his  needs  are,  and  how 
Christian  forces  are  contributing  to  meet  these  needs. 

THE  LESSON  UNFOLDED. 
Note   2.     Historical   Sketch  of  the   American  Negro.     One   of  the 

most  momentous  problems  which  this  country  faces  to-day  is  that  of 
the  negro  and  his  future  place  in  the  American  democracy.  It  is  a 
problem  which  had  its  origin  in  the  former  institution  of  slavery,  and 
is  modified  in  its  present  nature  by  the  life,  customs,  and  beliefs  of 
the  African  natives  who  formed  our  first  slave  population.  The 
African  home  of  the  early  American  slaves  was  along  the  coast  of  the 
Gulf  of  Guinea  (see  map,  p.  86).  This  region,  low-lying,  excessively 
warm,  with  an  atmosphere  of  unusual  humidity,  enervated  the  native's 
physique  and  weakened  his  will.  The  abundance  of  fruit,  vegetables, 
and  game  left  little  to  be  desired  in  the  way  of  food.  Add  to  the 
climate  and  vegetation  the  native  social  order,  in  which  women  were 
the  property  of  men,  and  wealth  was  estimated  by  the  number  of 
wives,  and  it  becomes  apparent  that  his  entire  environment  tended  to 
make  him  indolent,  lazy,  weak-willed,  knowing  nothing  of  self-control, 
giving  himself  up  wholly  to  following  his  own  inclinations. 

This  was  the  type  of  man  introduced  into  America  by  slavery. 
But  note  that  the  institution,  by  its  very  harshness  and  rigor,  became 
an  agency  for  the  development  of  a  special  type  of  negro.  The  more 
independent  and  least  docile  were  killed  in  the  struggle,  usually  on 
African  soil,  and  of  the  docile  ones  who  were  finally  driven  aboard  the 
slave  ships,  only  the  physically  strong  could  endure  the  voyage  to 
America.  This  selective  process  was  carried  still  further  by  the  rigors 
of  plantation  labor,  until  at  length  the  negro  was  domesticated,  but 
not  civilized. 

By  the  Civil  War  these  people,  the  product  of  centuries  of  barbarism 
and  decades  of  slavery,  suddenly  found  themselves  free  men,  with  all 
the  privileges  which  that  term  implies.  Unprepared  as  they  were  for 
self-government,  they  nevertheless  held  the  Southern  states  in  their 
grip  for  almost  ten  years,  in  many  instances  with  disastrous  results. 
It  is  now  thirty  years  since  the  negro  lost  his  political  supremacy  in  the 
South.  These  years  have  witnessed  a  long  ui)hill  climb  of  the  former 
slave,  who,  so  largely  unaided,  has  endeavored  to  improve  his  con- 


Thirty -one  jIiq  Negro  Problem  in  America  199 

dition  and  maintain  his  rights.  In  this  endeavor  he  has  been  terribly- 
handicapped  by  the  past.  Without  education  or  intelHgence,  with 
the  spirit  of  independence,  manhness  and  thrift  crushed  out  of  him 
by  the  harsh  paternalism  of  slavery,  and  unacquainted  with  the  arts 
and  handicrafts  by  which  the  more  fortunate  white  man  wins  his  way, 
the  negro  has  toiled  and  plodded,  gradually  improving  his  condition 
and  gaining  the  approbation  of  the  nation.  It  has  only  recently 
been  realized  that  the  whole  problem  of  the  negro  is  a  problem  of 
education,  and  that  the  aim  of  all  work  in  his  behalf  should  be  to  make 
him  an  intelligent  and  industrious  citizen.  Where  a  few  years  ago 
the  problem  of  the  negro  was  stated  in  the  query,  "  What  shall  we  do 
with  him?"  it  is  to-day  stated  in  the  query,  "  What  are  the  best  means 
by  which  he  may  become  a  worthy  contributor  to  our  common  weal?" 

Note  3.  The  Present  Condition  of  the  Colored  Race  in  America. 
Numerically  the  American  negroes  have  shown  a  remarkable  growth. 
In  1880  the  census  returns  of  the  United  States  indicated  a  colored 
population  of  about  six  and  a  half  millions.  Twenty  years  later  this 
number  had  increased  to  almost  nine  millions,  and  to-day  the  number 
is  estimated  at  not  less  than  ten  millions.  This  growth,  however,  has 
not  been  in  the  same  proportion  as  the  total  population  of  the  country. 
In  1860  the  negro  population  was  one  seventh  of  the  total,  but  in  1900 
it  was  only  one  ninth.  That  this  change  in  the  proportion  is  not  due 
to  immigration  would  seem  to  be  shown  by  reference  to  eighteen 
Southern  states  in  which,  during  the  twenty  years  prior  to  1900,  the 
white  population  increased  fifty-seven  per  cent  while  the  negro  popula- 
tion increased  only  thirty-three  per  cent. 

The  present  intellectual  condition  of  the  negro  is  far  above  what  it 
was  a  generation  ago.  At  that  time  the  South  was  still  impoverished 
by  the  war,  and  naturally  felt  less  inclined  to  appropriate  funds  for 
the  education  of  former  slaves  than  for  white  children.  Nevertheless, 
the  record  of  the  South  in  negro  education  is  worthy  of  much  praise. 
Sixteen  Southern  states  between  the  years  1870  and  1905  expended 
over  one  hundred  and  fifty-five  million  dollars  for  negro  public  schools, 
and  in  the  year  1905-6  added  the  munificent  sum  of  over  n'ine  million 
dollars  to  the  same  work.  Benevolent  people,  mainly  church  members. 
North  and  South,  have  poured  and  are  pouring  large  sums  into  the 
South  for  the  support  of  negro  schools,  both  denominational  and  un- 
denominational. It  is  estimated  that  over  a  quarter  of  a  billion 
dollars  would  represent  the  total  contribution  to  negro  education. 
In  the  1906  report  of  the  Commissioner  of  Education  it  appears  that 
about  1,660,000  pupils  are  enrolled  in  the  negro  public  schools,  and  that 
over  two  thousand  teachers  and  almost  forty-five  thousand  pupils 


200  The  Conquering  Christ  ^^'^""^ 

are  in  the  127  institutions  which  are  not  supported  by  the  state, 
though  a  few  of  them  receive  government  aid.  As  a  result,  a  large 
portion  of  the  colored  population  has  obtained  at  least  a  common 
school  education,  while  the  more  fortunate  have  the  opportunity  of 
learning  a  trade  in  one  of  the  industrial  institutions  or  of  pursuing 
studies  leading  to  professional  careers. 

Economically  the  lot  of  the  negro  has  improved  with  the  spread 
of  negro  education.  By  nature  he  is  not  gifted  with  the  art  of  using 
tools  or  of  handling  machinery.  More  than  other  men,  he  seems  to 
need  to  be  taught  how  to  do  things.  Because  of  this  he  seldom 
becomes  a  skilled  laborer  or  mechanic^  and  hence,  in  competing  with 
more  capable  white  labor,  finds  himself  handicapped.  For  this  rea- 
son the  negro,  while  improving,  is  scarcely  yet  a  competitor  with 
the  white  laborer,  notwithstanding  the  lower  wage  for  which  he  is 
usually  willing  to  work. 

In  respect  to  morals  and  religion,  also,  the  negro  seems  to  have 
noticeably  advanced  since  his  release  from  slavery.  Yet  the  high 
attainments  reached  by  few  and  the  slight  advance  of  the  many  is  in 
part  offset  by  discernible  retrogression  in  other  quarters.  The  death 
rate  of  the  negroes  in  the  cities  is  seventy-three  per  cent  greater  than 
the  death  rate  of  the  whites  in  the  same  cities.  While  this  excessive 
rate  is  no  doubt  due  in  part  to  the  greater  disadvantages  under  which 
the  negro  lives,  many  authorities  agree  that  it  is  also  due  in  large 
measure  to  social  immoralities.  It  is  pointed  out,  for  instance,  that 
two  thirds  of  the  negroes  in  Chicago  live  in  three  wards  which  harbor 
practically  all  the  social  vice  of  the  city.  The  responsibility  of  white 
men  for  this  evil  is,  however,  undeniable. 

Numerically,  intellectually,  economically  and  morally  American 
negroes  have  made  notable  progress  within  a  generation.  Yet  the 
exceptional  achievements  of  the  few  should  not  blind  us  to  the  fact 
that  the  great  mass  still  lags  far  behind,  and  that  notable  exceptions 
merely  show  what  the  race  may  become.  Tremendous  as  have  been 
the  efforts  put  forth,  the  problem  is  so  large  that  it  really  has  only 
begun  to  be  solved.  An  authority  on  the  subject  has  rcccntlv  said: 
"  Wc  recognize  that  our  work  so  far  is  only  experimental.  Ilalf  the 
race  is  still  untouched,  and  of  the  other  half  but  few  have  passed 
beyond  the  limits  of  the  rudest  knowledge."  * 

Note  4.  Nature  of  Christian  Effort  in  the  Negro's  Behalf.  Immedi- 
ately after  the  close  of  the  Civil  War,  the  Xorthcrn  churches  began 
missionary  work  among  the  frcedmen.  It  is  not  surj^rising,  however, 
that  the  missionaries,  unfamiliar  with  the  social  and  economic  con- 
ditions of  the  South,  should  in  many  instances  have  misdirected  their 


Thirty-one  iPiQ  Negro  Problem  in  America  201 

efforts.  All  endeavors  to  enlighten  the  negro  by  short-cut  methods 
failed.  He  Vv^as  incapable  of  discharging  responsibilities  for  which 
he  had  never  been  trained.  It  became  apparent  that  nothing  short 
of  a  long  and  gradual  process  of  education  could  fit  him  for  a  man's 
part  and  place  in  the  civic  life.  The  long,  hard  task  of  educating  and 
leading  into  independence  an  indolent  and  dependent  people  was 
begun.  Separate  churches  have  had  to  be  established,  since  the 
negroes  enjoyed  only  a  limited  freedom  in  the  white  churches;  Sunday 
schools  and  day  schools  have  had  to  be  founded,  and  here  and  there 
institutions  for  manual  training  and  higher  education  have  opened 
their  doors  to  colored  boys  and  girls.  While  these  institutions  are 
fewer  than  the  public  schools,  they  include  more  than  twenty  pro- 
fessional colleges,  offering  courses  in  medicine,  law,  and  theology,  as 
well  as  such  institutions  as  Tuskegee  and  Hampton — known  through- 
out the  world  for  their  contributions  to  the  problem  of  negro  education. 
About  one  half  of  all  the  students  at  these  institutions  are  taking 
courses  in  industrial  training.  This  work  has  always  been  conducted, 
since  its  inception,  either  by  denominational  home  mission  boards 
or  by  benevolent  organizations  inspired  by  the  Christian  ideal,  while 
the  funds  for  its  maintenance  have  come  almost  wholly  from  Christian 
men  and  women,  North  and  South, 

Note  5.  What  has  been  Done  and  what  Remains.  As  a  result  of 
these  efforts,  tens  of  thousands  of  negro  boys  and  girls  have  been 
given  the  elements  of  a.  common  school  education,  many  have  been 
fitted  for  professional  careers,  and  thousands,  trained  for  industrial 
usefulness,  have  gone  out  from  Tuskegee  and  Hampton  to  be  exemplars 
to  their  race.  They  have  shown  their  people  how  to  establish  better 
homes,  how  to  make  the  soil  more  productive,  and  how  to  acquire 
greater  skill  at  trades  and  handicraft.  In  hundreds  of  negro  com- 
munities the  cottage  has  replaced  the  cabin,  and  the  small  farm  the 
garden  patch.  Throughout  the  South  it  is  now  possible  to  find  the 
negro  holding  an  honorable  place  in  every  walk  of  life.  There  is  a 
gradual  shifting  of  the  colored  population  from  the  drier  regions  into 
the  rich  agricultural  lowlands,  where  they  are  proving  their  ability  as 
farmers.  Others  are  moving  into  the  cities,  where  they  are  finding 
remunerative  work,  or  in  some  cases  establishing  themselves  as 
successful  merchants,  bankers,  contractors  and  tradesmen.  Still 
others  have  attained  enviable  positions  in  the  professions,  and  a 
few,  by  dint  of  indomitable  perseverance,  have  won  recognition  in 
political  life.  Ambassador  Bryce  has  said  that  the  American  negro 
in  the  first  thirty  years  of  his  liberation  niade  a  greater  advance  than 
was  ever  made  by  the  Anglo-Saxon  race  in  a  similar  period  of  years. 


202 


The  Conquering  Christ 


At  Hampton  Institute. 

The  IIuntiiiRton  Memorial  l^ihmry  Bupi)lemeiit8  the  work  of  all  de- 
partments, loans  about  Io,{XJ(J  books  annually,  and  has  a  reference 
room  in  constant  use.  This  buildinj:  is  one  of  over  one  hundred  which, 
with  their  equipment  and  with  two  large  farmu,  couetitute  tlie  plant  of 
Hampton  Institute. 


What  remains  to  be  done  is  a  question  that  forces  itself  upon  us 
as  we  review  what  has  ah-eady  been  accompHshed.  The  outstand- 
ing need  of  the  negro 
at  the  present  time 
is  grammar  school 
education  and  man- 
ual training.  Better 
provision  for  the 
former  is  urgent,  since 
the  great  majority 
will  not  continue  their 
education  beyond  the 
lowest  schools.  What 
is  not  learned  there 
will  seldom  be  learned 
at  all.  Moreover,  the 
grammar  school  will 
sift  out  those  who  are 
capable  of  assimilat- 
ing a  higher  education 
from  those  who  are 
not.  But  it  is  scarcely  of  less  importance  that  normal  and  higher 
education  be  made  readily  available  for  those  who  are  capable  and 
ambitious.  Negro  colleges,  well  equipped  and  of  high  standard,  should 
be  established  at  advantageous  points  in  the  Black  Belt. 

Finally,  the  heathen  superstitions  that  still  survive  among  the 
Southern  negroes  need  to  be  displaced  by  true  conceptions  of  Chris- 
tianity, and  their  highly  emotional  religion  strengthened  by  an  in- 
fusion of  ethical  principles.  Number  eight  of  the  Atlanta  University 
Publications  states  the  religious  situation  succinctly  in  these  words: 
"  It  has  been  said  that  the  negro  plantation  preacher  is  the  curse  of 
the  people.  Honesty,  truth,  and  purity  are  not  taught,  because 
neither  he  nor  the  people  have  come  to  realize  that  these  virtues  are 
essential  to  the  religious  life.  The  ethical  power  of  Christianity  is 
scarcely  felt.  The  time  is  ripe  for  a  forward  Gospel  campaign  in  the 
great  needy  back  country  of  the  Black  Belt."  Notwithstanding  all 
that  the  church  has  contributed  to  the  solution  of  the  negro  problem, 
it  seems  that,  because  of  the  numerical  increase  of  the  race,  the  problem 
is  almost  as  far  from  solution  as  it  was  thirty  years  ago.  The  present, 
therefore,  is  no  time  to  lose  interest  in  this  most  pressing  problem. 
Its  solution  depends  largely  upon  strong  persistency  and  unflagging 
zeal. 


Thirty-one  jj^q  Negro  Problem  in  America  203 

ADDITIONAL  READING  REFERENCES. 

(j)  The  negro  as  a  racial  element  in  American  life.  Commons: 
Races  and  Immigrants  in  America,  ch.  3.  (2)  The  work  of  the  Freed- 
men's  Bureau.  Refer  to  United  States  histories,  fj)  The  work  of 
Tuskegee  or  Hampton  Institutes.  Refer  to  annual  catalogues  and 
descriptive  circulars  of  these  institutions.  {4)  Social  and  economic 
development  of  the  negro.     Helm:  The  Upward  Path,  chs.  4,  5. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Mention  several  improvements  which  the  United  States  govern- 
ment has  effected  in  the  Philippines.  2.  What  is  the  religious  situation 
in  the  islands?  3.  By  what  means  and  methods  are  the  missionary 
forces  contributing  to  the  moral  and  social  betterment  of  the  people? 

4.  What  would  you  say  had  been  the  success  of  Philippine  missions? 

5.  What  is  the  title  of  to-day's  study?-     its  object? 


2.) 


QUESTIONS  ON  THE  LESSON. 

1.   How  was  the  negro  affected  by  his  African  environment?     (Note 


2.  In  what  respects  did  slavery  modify  the  negro  character? 


3.  To  what  extent  was  the  negro  prepared  for  the  responsibilities 
which  freedom  imposed  after  the  Civil  War? 


4.   What  has  been  the  numerical  growth  of  the  race  within  the  last 
generation?     (Note  3.) 


5.  State  the  attitude  of  the  South  toward  negro  education. 


6,  How  has  the  economic  situation  of  the  negro  changed  since  the 
Civil  War? 


204  The  Conquering  Christ  ^^^^^^ 

7.   What  is  the  moral  and  rchgious  condition  of  the  negro? 


8.  Through  what  means  have  the  churches  and  other  benevolent 
organizations  attempted  to  aid  the  freedmen?     (Note  4.) 


9.  Compare  the  negro  public  schools  with  the  institutions  which  are 
not  under  state  control. 


10.  How  is  the  improvement  of  the  negro  manifesting  itself  ?     (Note  5.) 


11.  ^Mention  some  of  the  outstanding  needs  of  negro  education. 

12.  What  are  some  of  the  religious  needs  of  the  negro? 


QUESTIONS  FOR  DISCUSSION. 

1.  Why  did  the  experiment  of  placing  civic  rights  in  the  hands  of 
tlie  negro  prove  largely  a  failure?  2.  To  what  extent  have  the  negroes 
proved  themselves  capable  of  using  the  right  of  suffrage?  3.  How  is 
the  intellectual  progress  of  the  negro  related  to  his  economic  improve- 
ment? 4.  To  what  extent  should  Christianity  be  credited  with  the 
general  advance  of  the  negro?  5.  By  what  means  can  the  Christian 
church  best  meet  the  negro's  present  needs?  G.  How  far  is  it  right 
to  limit,  by  special  legislation,  the  enfranchisement  of  the  negro? 

Misson  Gem.  "  The  various  missionary  societies  have  done  a 
work  which,  in  a  large  degree,  has  been  the  salvation  of  the  South; 
and  the  result  will  api)ear  in  future  generations  more  than  in  this." — 
Booker  T.  Washington. 

Personal  Thought.  The  tribal  gods  and  tribal  religions  of  the 
ancients  gave  way  to  national  and  racial  religions.  To-day  we  are 
witnessing  the  process  by  which  national  religions,  becoming  interna- 
tional, arc  struggling  for  a  world  supremacy.  As  a  Christian  I  believe 
that  Christianity  is  to  be  the  all-conquering  faith;  and  yet,  do  I  not 
sometimes  circumscribe  my  personal  faith  by  the  lines  of  race  distinc- 
tion? Not  until  Christians  possess  a  love  strong  enough  to  demolish 
all  race  barriers,  can  a  pure  Christianity  become  the  world's  one 
religion. 


Thirty-two  Mountain  Missions  of  the  South  205 

Lesson     32.     MOUNTAIN     MISSIONS     OF    THE     SOUTH. 
Encouraging  Work  among  an  Isolated  People. 

Scripture  Reading:  The  Supremacy  of  God  in  the  Mountains.     Is.  2:2-4,  12-17. 

Note  1.  Object  of  the  Lesson.  To  note  the  origin  of  the  Southern 
highla-nders,  their  present  condition,  and  the  agencies  which  are  at 
work  for  their  social  and  spiritual  betterment. 

THE  LESSON  UNFOLDED. 
Note  2.     Location  and  Origin  of  the  Southern  Highlanders.     One 

of  the  most  interesting  as  well  as  most  beautiful  sections  of  this  country- 
is  that  region  of  the  Southern  states  traversed  by  the  southwestern 
ranges  of  the  Appalachian  system.  This  mountainous  region,  about 
five  hundred  miles  long  and  two  hundred  and  fifty  miles  wide,  con- 
stitutes a  highland  empire  "  without  seacoast  or  bay,  inland  lake 
or  navigable  stream."  It  includes  large  portions  of  Virginia,  West 
Virginia,  Kentucky,  Tennessee,  North  and  South  Carolina,  Georgia, 
and  Alabama.  Possibly  two  thirds  of  the  total  population  live  in 
towns  and  cities,  along  the  rivers  and  railroads.  These  people  enjoy 
the  ordinary  advantages  of  town  and  village  life,  and  are  not  to  be 
confused  with  the  remaining  third,  the  stalwart  and  weathered  high- 
landers-  who  form  the  subject  of  this  lesson,  who  make  their  homes 
in  the  secluded  and  isolated  glens  and  gullies  among  the  mountains, 
and  who  wring  a  precarious  living  from  poorly  tilled  clearings  on  the 
sunny  slopes  of  the  hills.  This  mountain  population,  approximately 
one  and  a  half  millions,  according  to  the  census  of  1900,  exceeded  the 
combined  population  of  Montana,  Wyoming,  Arizona,  Utah,  Nevada, 
Idaho,  and  Oregon. 

Who  are  these  highlanders,  and  whence  did  they  come?  In  the 
early  part  of  the  eighteenth  century  Scotch-Irish  Presbyterians,  to 
escape  English  tyranny  and  religious  persecution,  fled  to  North 
America.'  A  few  of  these  families  settled  in  New  England,  New  York, 
and  Pennsylvania  and  pushed  westward  to  the  colonial  frontiers. 
But  the  religious  atmosphere  of  these  sections  was  not  congenial,  for 
New  England  was  pre-empted  by  the  Congregationalists,  New  York 
by  the  Dutch  Reformed,  and  Pennsylvania  by  the  Quakers.  To  avoid 
these  sects  the  Scotch-Irish  sought  a  location  to  the  southward,  and 
settled  in  what  is  now  the  Virginia  and  Carolina  region.  These  moun- 
tainous sections  of  country  were  particularly  congenial  to  them,  and 
here,  for  two  centuries,  they  have  lived  and  wrought  almost  untouched 
by  the  more  prosperous  white  planters  in  the  lowlands,  or  by  the  servile 
blacks  with  whom  they  neither  could  nor  would  compete  in  labor. 


206 


The  Conquering  Christ 


Lesson 


This  condition  created  a  social  isolation  comparable  only  to  the  physi- 
cal isolation  which  characterizes  their  mountain  homes.  The  stern 
and  solitary  life  in  the  mountains  has  tended  to  fashion  characters 
in  many  instances  peculiarly  American — strong,  fearless,  and  kind. 
Not  only  are  American  ideals  found  here,  but  the  purest  of  American 
blood  also.  In  many  of  the  counties  over  ninety  per  cent  of  the  popula- 
tion is  of  strict  Scotch-Irish  descent.  Immigration  has  not  touched 
them;  among  them  the  alien  is  almost  unknown.  Tennessee,  Ken- 
tucky, and'^West  Virginia  have  thirty-one  mountain  counties  with  an 
average  of  less  than  seven  persons  of  foreign  birth  to  each  county. 
Virginia  and  Georgia  have  twenty  counties  with  eight  or  less  foreigners 
to  a  county,  and  North  Carolina  has  six  counties  containing  all  together 
but  eleven  foreigners.  Indeed,  it  has  been  said  that  these  isolated 
Southern  mountaineers  constitute  "  the  only  portion  of  our  popu- 
lation that  retains  pure  and  undefilcd  the  Americanism  of  colonial 
times." 

Note  3.  Social,  Moral,  and  Religious  Conditions  of  the  Highlanders. 
Many  thousands  of  these  highlanders  have  through  successive  genera- 
tions grown  poorer,  more  exclusive,  and  more  ignorant,  until  now 
their  condition  is  about  as  bad  as  it  well  can  be  for  civilized  people. 
Their  homes  are  usually  cabins  of  but  one  room  containing  a  huge 
open  fireplace  at  one  end  and  a  few  chairs,  a  crude  table,  and  several 
mattresses.  A  crane  in  the  fireplace,  a  kettle  or  two,  a  skillet,  and  a 
few  odd  dishes  constitute  the  household  utensils.  Sometimes  there 
is  a  bed  in  the  house,  and  sometimes  there  is  none.  The  family  is 
always  large,  frequently  numbering  ten  or  even  fifteen  children,  the 

younger  of  whom  are 
unhampered  in  their 
play  by  any  excess  of 
clothing.  In  certain 
sections  ignorance 
and  isolation  has  led 
to  a  degree  of  inter- 
marriage which  has 
already  proved  disad- 
vantageous. A  bare 
living  is  eked  out  of 
the  poor  mountain 
soil.  Mountain  ap- 
ples, corn,  apple 
whisky,  corn  whisky,  pork,  occasionally  chickens  and  eggs — these 
constitute  the  sole  range  of  products  of  many  ot  the  mountaineers, 


A  Typical  Home  in  the  Southern  Mount.iins. 


Thirty-two  Mountain  Missions  of  the  South  207 

though  sometimes  the  m.ore  progressive  will  own  a  clearing  where  a 
fair  wheat  crop  is  grown  or  garden  vegetables  are  raised. 

Hospitality  and  homely  kindness  are  characteristic  of  these  high- 
land dwellers,  and  the  stranger  who  stops  for  the  night  at  some  humble 
cabin  on  the  mountain  side  will  be  given  the  most  generous  service 
which  the  host's  limitations  will  permit.  But  this  is  because  the 
mountaineer  places  the  stranger  among  his  friends,  for  he  classes  all 
men  either  as  friends  or  enemies.  As  his  friendships  are  strong,  so 
also  are  his  animosities.  If  he  himself  is  party  to  a  feud,  he  knows 
but  one  class  of  enemies,  and  treats  them  all  alike — that  is,  as  he  holds 
life  cheap  and  knows  himself  to  be  a  hunted  man,  he  shoots  an  enemy 
on  sight.  The  spirit  of  the  feud  is  not  yet  dead  among  these  high- 
landers,  though  it  has  decreased  during  the  last  two  generations. 

Education  is  the  great  lack  of  these  mountaineers.  Many  of  their 
errors  and  faults  are  due  simply  to  ignorance.  Schools  have  been 
practically  unknown  among  them  for  many  years.  "It  is  not  un- 
common to  find  an  entire  county  where  one  half  of  the  children  of 
school  age  have  never  been  inside  a  schoolhouse,  and  where  one  half 
of  the  voters  cannot  read  their  ballots."  Even  where  the  local  schools 
are  established  they  hold  sessions  only  for  two,  three,  or  four  months 
out  of  the  year,  and  the  teachers  are  usually  wholly  unfitted  for  the 
task.  To  obtain  better  ones  seems  impossible,  as  they  would  need  to 
go  into  the  mountains  to  live,  and  could  not  obtain  a  sufficient  salary 
to  make  the  venture  a  paying  one.  Yet  the  people  themselves, 
especially  of  the  younger  generation,  are  no  doubt  anxious  for  the 
privileges  of  education,  as  appears  in  the  plaint  of  the  little  boy  who 
said,  "  My  paw  jes'  growed  up  and  never  knowed  nothin',  and  so  did  his 
paw  afore  him.  Sometimes  when  I  be  hoein'  corn  on  the  mountain 
side  I  looks  up  the  crick  and  down  the  crick,  and  wonders  if  there  ain't 
pobody  never  comin'  to  larn  me  nothin'." 

Accompanying  this  widespread  ignorance  and  illiteracy,  one  finds 
much  superstition.  Signs  and  portents  are  eagerly  watched  for  and 
implicitly  believed  in,  and,  what  is  more  surprising,  charms  and  odd 
formulas  are  commonly  employed  in  times  of  sickness  for  the  cure 
of  almost  anything  or  everything.  A  single  instance  will  illustrate. 
A  missionary  among  the  mountains  found  a  young  man  suffering  from 
frozen  feet.  "  His  friends  had  applied  the  following  strange  remedies: 
The  feet  had  been  wrapped  in  the  skins  of  rabbits  killed  during  the 
dark  of  the  moon,  and,  to  add  to  the  efficacy  of  the  treatment,  a 
crooked  penny  had  been  buried  at  the  northeast  corner  of  the  cabin 
on  the  outside  just  where  the  water  drops  from  the  eaves." 

Isolation  has  also  operated  to  make  the  mountaineer  a  law  unto 


208  The  Conquering  Christ  Lesson 

himself  in  many  respects.  Wholly  unable  to  see  that  the  government 
had  any  right  to  tax  him  for  whisky  distilled  from  his  corn  when  it  did 
not  tax  him  for  any  other  product  of  his  farm  or  his  genius,  he  took 
the  law  in  his  own  hands  and  resisted  seizure  by  the  revenue  officer. 
Justices  of  the  peace  and  ministers  of  the  Gospel  being  scarce,  marriage 
-vas  more  easily  entered  upon  than  by  troubling  the  law.  And  in 
proportion  as  marriage  became  a  matter  of  simple  choice,  so  also  did 
divorce.  Laxity  in  respect  to  the  marriage  relation  has  become  one 
of  the  most  serious  conditions  of  these  isolated  regions.  It  should  be 
added,  however,  that  in  large  degree  the  spirit  of  lawlessness  is  dis- 
appearing, and  people  who  a  short  time  ago  were  operating  illicit 
stills  are  to-day  maintaining  prohibition  policies.  The  South,  once 
/lOted  for  its  whisky  drinking,  is  now  fhe  strongest  temperance  section 
of  the  country. 

In  spite  of  his  lawlessness,  ignorance,  feuds,  and  whisky,  the  moun- 
taineer has  always  maintained  a  respect  for  religious  subjects.  No 
matter  how  checkered  his  career,  he  was  quite  likely  to  regard  himself 
as  having  "  got  religion."  Among  these  people  to  "  get  religion  " 
means  only  to  experience  a  sudden  emotional  frenzy,  with  no  sub- 
sequent change  of  life  or  conduct.  Their  religious  creed  has  been 
handed  down  from  generation  to  generation,  and  so  distorted  that  in 
some  cases  it  falls  little  short  of  heathenism.  Bible  quotations  simi- 
larly transmitted  have  become  twisted  beyond  recognition.  The 
mountain  preachers  are  frequently  not  above  their  fellows  in  Scripture 
knowledge,  and  they  largely  gauge  their  lives  by  the  mountain  stan- 
dards. One  of  them,  though  he  had  murdered  several  men  "  to  protect 
his  family  against  the  other  side,"  asserted  that  as  he  had  got  religion 
he  knew  he  was  saved.  These  shortcomings,  however,  spring  from 
ignorance,  for  as  soon  as  truer  religious  ideas  are  presented  these 
people  gladly  accept  them. 

Note  4.  Christian  Efforts  in  Behalf  of  the  Highlanders.  Missionary 
v/ork  in  this  region  has  been  criticised  by  some  who  feel  that  the 
solution  of  the  mountaineers'  problems  is  to  be  found  in  moving  away 
from  the  unproductive  localities  and  into  the  valleys  or  towns  where 
the  soil  is  richer,  and  where  to  some  extent  the  mills  afford  new  op- 
portunities for  remunerative  employment.  Indeed,  in  many  places 
the  missionaries  urge  those  who  live  far  back  in  the  mountains  to  leave 
their  cabins  and  move  into  the  towns.  But  the  success  which  has 
already  attended  the  efforts  thus  far  put  forth,  and  the  awakening 
of  the  people  to  the  need  of  secular  education  and  religious  training, 
more  than  justifies  a  continuation  of  the'  mountain  missions.  This 
means  the  opening  of  primary  schools  for  the  old  as  well  as  the  y(Hing, 


Thirty-two  Mountain  Missions  of  the  South  209 

and  the  establishment  of  Sunday  schools,  followed  at  a  later  date  by 
the  founding  of  churches.  Where  the  mission  work  is  well  developed, 
there  are  schools  of  manual  training  for  the  boys,  and  classes  in  home 
science,  including  cooking,  washing,  sewing,  reading  and  writing,  for 
the  girls.  The  church,  developing  the  institutional  spirit,  may  provide 
bowling  alleys,  reading  rooms,  shower  baths,  and  even  hotel  accom- 
modations. Hospitals  have  been  founded  and  medical  attendance 
provided  for  many  of  these  mountain  communities  which  otherwise 
would  be  without  the  blessing  of  the  physician. 

The  organizations  carrying  on  any  considerable  work  in  the  Southern 
mountains  are  few.  The  American  Missionary  Association  has  for 
some  years  been  engaged  in  establishing  mountain  schools,  carrying 
them  along  until  they  have  become  self-supporting,  then  withdrawing 
and  going  elsewhere  to  repeat  the  operation.  In  this  way  a  number 
of  self-supporting  institutions  have  been  established.  Denominational 
work  is  carried  on  chiefly  by  the  Episcopalians,  Southern  Baptists, 
and  Northern  Presbyterians.  These  denominations  have  respectively 
twenty-seven  schools  with  thirteen  hundred  pupils,  twenty-four  schools 
with  forty-three  hundred  pupils,  and  fifty  schools  with  thirty-eight 
hundred  pupils.  A  less  extensive  work  is  carried  on  by  the  Con- 
gregationalists,  Northern  Methodists,  and  Disciples.  The  non- 
denominational  work  of  Berea  College,  located  at  Berea,  Kentucky,  is 
especially  worthy  of  mention.  This  institute  does  for  the  mountain 
whites  what  Tuskegee  and  Hampton  are  doing  for  the  colored  youths 
of  the  South. 

The  boys  and  girls  of  the  mountains  are  quick  to  learn.  Many, 
if  not  most,  of  the  schools  have  applications  from  more  pupils  than  they 
can  accommodate.  One  mission  reports  that  more  than  fifty  girls  have 
been  turned  away  from  the  girls'  school,  and  several  boys  are  waiting  * 
for  entrance  to  the  boys'  department.  But  of  even  greater  significance 
are  the  reports  of  the  new  religious  life  making  itself  felt  throughout 
the  mountain  districts.  No  doubt  this  is  reflected  in  the  widely 
changed  attitude  toward  the  liquor  problem.  It  is  certainly  indicated 
in  the  reports  which  tell  of  hundreds  of  lives  made  over,  and  of  thou- 
sands who,  while  not  openly  confessing  Christ  themselves,  bless  the 
missionaries  and  their  work.  The  mountainous  character  of  the  field 
and  its  scattered  population  make  the  work  by  no  means  easy,  and  in 
but  few  instances  can  it  be  spoken  of  as  extensive.  Yet  it  calls 
for  men  and  women  of  peculiar  fitness — big-hearted,  clear- visioned, 
persons  of  strong  sympathies,  much  perseverance,  and  a  real  humility 
of  heart.  To  such  the  Southern  mountains  ofifer  one  of  the  most 
inviting  opportunities  to  be  found  in  the  home  mission  territory. 


210  The  Conquering  Christ  Lesson 

ADDITIONAL  READING  REFERENCES. 

(/)  Southern  highlanders  in  current  novels.  Churchill:  The  Cross- 
ing; and  Fox:  The  Little  Shepherd  of  Kingdom  Come.  (2)  Sketches 
by  workers  in  the  mountain  fields,  Hughson  (compiler) :  The  Church's 
Mission  to  the  Mountaineers  of  the  South,  (j)  General  sketch  of  the 
conditions  in  the  Southern  highlands.  Guernsey:  Under  our  Flag, 
ch.  3. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  How  did  slavery  affect  the  native  character  of  the  negro?  2. 
State  what  the  negro  problem  is.  3.  Describe  the  present  condition 
of  the  American  negro.     4.   What  is  the  state  doing  for  his  betterment  ? 

5.  What  is  the  Christian  contribution  to  the  solution  of  the  problem? 

6.  Mention  several  of  the  more  important  needs  in  negro  education. 

7.  What  people  are  we  to  study  at  this  session  ? 

QUESTIONS  ON  THE  LESSON. 

1.  State  the  object  of  the  lesson.     (Note  1.) 

2.  Where  are  the  Southern  highlands?     (Note  2.) 


3.  How  large  is  the  mountain  population  of  the  South? 


4.   Who  are  the  highlanders,  or  Southern  mountaineers? 


).   Describe  a  tyi>ical  mountaineer's  home.     (Note  3.) 


0.  Characterize  the  highlandcr  in  respect  to  his  friendships  and  his 
animosities. 


7.    What  is  the  state  of  education  among  the.se  people? 


Thirty-two  Mountain  MissioHS  of  the  South  211 

8.  To  what  extent  do  they  have  respect  for  law  ? 

9.  Tell  what  you  can  of  the  religious  life  of  these  people. 


10.   What  are  some  of  the  Christian  efforts  that  have  been  made  in 
behalf  of  the  highlanders?     (Note  4.) 


11.  How  do  the  people  show  appreciation  for  what  is  being  done  for 
them? 


12.   What  qualities  should  a  person  possess  in  order  to  work  accept- 
ably among  these  people? 


QUESTIONS  FOR  DISCUSSION. 

.  1.  What  would  the  origin  of  the  highlanders  suggest  as  to  their 
inherent  worth?  2.  Mention  several  considerations  which  might 
weigh  against  the  further  establishment  of  Christian  schools  and 
churches  among  these  people.  3.  What  considerations  would  favor 
the  continuance  of  this  work?  4.  How  do  you  think  the  religious 
teaching  of  the  workers  would  be  likely  to  affect  the  anti-liquor  move- 
ment in  the  Southern  mountain  regions?  5.  Compare  the  Southern 
mountains  with  Mexico  as  a  mission  field. 

Mission  Gem.  "  We  cannot  hope  to  see  the  beautiful  Southland 
taking  the  position  to  which  it  is  so  royally  entitled  without  the 
Christianized,  educated  support  of  these  citizens  of  its  ramparts. 
The  country  needs  them.  They  are  bone  of  our  bone  and  flesh  of  our 
flesh,  and  they  wait  '  upon  the  mountains  '  for  '  the  feet  of  him  that 
bringeth  good  tidings.'  " — Alice  M.  Guernsey. 

Personal  Thought.  I  have  been  studying  about  people  of  very  lim- 
ited means  and  opportunities.  In  many  respects  my  circumstances 
are  vastly  superior  to  those  under  which  countless  other  human  beings 
live.  For  this  situation  am  I  as  thankful  to  the  heavenly  Father  as  I 
ought  to  be?  Should  not  His  goodness  lead  me  to  share  my  blessings 
with  others  less  fortunate? 


212  The  Conquering  Christ  ^^^«°" 

Lesson  33.     THE  FOREIGN  INVASION.     Religious   Phases 
of  the  Immigrant  Problem. 

Scripture  Reading:  A  Land  Blessed  of  God.     Is.  60: 1-15. 

Note  1.  Object  of  the  Lesson.  To  show  the  causes  and  character 
of  the  foreign  invasion,  its  effect  upon  American  life,  and  the  responsi- 
bility of  the  Christian  churches  for  the  social  and  spiritual  welfare  of 
the  incoming  milHons. 

THE  LESSON  UNFOLDED. 

Note  2.  Whence  Come  they  that  Arrive  in  Ships?  The  vast  tide 
of  immigration  flowing  into  the  United  States  is  made  up  of  streams 
of  people  from  every  country  of  Europe  and  Asia.  This  influx  of 
a  million  persons  annually,  arriving  from  many  climes,  bringing  with 
them  a  wide  diversity  of  custom,  manner,  and  speech,  has  created  in 
the  United  States  a  series  of  social,  economic  and  religious  problems 
which  no  country  has  ever  before  been  called  upon  to  face.  Where 
are  these  people  to  be  settled,  how  will  they  affect  the  economic  con- 
ditions of  the  country,  how  may  they  be  brought  to  an  appreciation  of 
American  standards,  and,  in  the  upheaval  which  has  taken  place  in 
their  lives,  how  are  old  religious  ideals  to  be  preserved  or  new  re- 
ligious conceptions  imparted?  These  and  many  similar  questions  force 
themselves  upon  every  student  of  the  situation. 

A  generation  or  two  ago  the  bulk  of  immigration  was  made  up  of 
l)cople  readily  assimilated,  whereas  to-day  it  is  composed  of  people  less 
inclined  to  conform  to  our  standards  and  institutions.  Thus  in  1882 
Great  Britain  and  Ireland  contributed  twenty-seven  per  cent  of  the 
immigrants,  Germany  contributed  over  thirty-eight  per  cent,  and 
Sweden  gave  us  ten  per  cent.  Twenty  years  later,  however,  the 
sources  of  our  immigration  had  so  shifted  from  western  Europe  to 
.'southeastern  Europe  that  these  same  countries  contributed  respec- 
tively only  seven  per  cent,  four  per  cent,  and  five  per  cent,  while  Italy 
contributed  over  twenty-eight  i^er  cent  and  Austria-Hungary  over 
twenty-seven  per  cent.  These  latter  countries  are  still  furnishing 
about  fifty  per  cent  of  our  immigration,  though  the  government  of 
Austria-Hungary  has  taken  strong  measures  to  prevent  such  a  sweep- 
ing exodus,  which,  in  five  years,  has  drawn  from  that  country  approxi- 
mately one  fiftieth  of  its  population.  Russia,  the  third  largest  con- 
tributor, sends  us  almost  twenty-five  per  cent  of  our  immigrants.  In 
1005,  Poles,  Italians  and  Hebrews,  the  three  European  races  least 
responsive  to  American  ideas,  made  up  over  one  half  of  the  aliens 
who  entered  our  gates. 

Only  a  small   proportion   of  our  immigrants   come  from   Canada, 


Thirty-three  The  Foreign  Invasion  213 

Mexico,  and  Asia.  Yet  Asiatic  immigration  has  strongly  affected  the 
economic  situation  in  the  West,  giving  rise  to  social  and  governmental 
discriminations  against  the  Chinese,  and  to  some  extent  against  the 
Japanese,  forcing  these  people  into  a  class  sharply  distinguished  from 
the  American  and  European  elements. 

Note  3.  Why  they  Come  and  where  th^  Settle.  The  motives  which 
underlie  this  tremendous  immigration  are  twofold.  Many  of  these 
people  are  alienated  from  their  native  lands  by  intolerable  conditions. 
Religious  persecution  harries  the  Jew  out  of  Russia,  a  despotic  land- 
lordism drives  the  peasant  of  southern  Italy  to  our  shores,  and  dis- 
proportionate taxation  and  compulsory  military  service  goads  the 
Austrian  and  the  Hungarian  to  escape  the  onerous  burdens  of  his 
native  state.  On  the  other  hand,  certain  incentives  to  immigration 
have  their  source  in  this  country,  viz.:  glowing  reports  of  economic 
conditions,  high  wages,  prosperity,  free  homesteads,  invitations  and 
urgings  from  relatives  already  here,  accounts  of  American  life  cir- 
culated by  immigrants  returning  to  their  native  villages,  and  finally 
the  constant  propaganda  maintained  by  the  transcontinental  railroads 
and  transatlantic  steamship  lines  in  every  quarter  of  Europe.  A 
letter  here,  persecution  there,  an  American  missionary  over  yonder, 
a  steamship  company  agent  in  an  interior  city,  an  Italian  peasant 
returning  home  with  what  seems  an  independent  fortune — all  these 
influences  co-operate  in  building  up  the  immigration  business. 

These  incoming  millions  do  not  ordinarily  dispose  themselves  about 
the  country  to  the  best  advantage.  The  fact  that  the  cities  are  the 
favorite  stopping  places  leads  to  the  growth  of  foreign  colonies,  Jewish, 
Italian,  Greek,  Chinese.  To  these  the  new  arrival  hastens,  knowing 
he  will  be  cared  for  and  will  find  employment  more  readily  through 
those  of  his  own  nationality  than  through  those  of  a  different  race.  In 
the  city,  also,  the  alien  can  be  more  independent.  He  can  pick  and 
choose  his  employment  and  his  employer.  In  the  colony  he  finds  the 
customs  and  the  social  life  of  his  native  country  preserved. 

An  investigator  found  over  sixty-five  nationalities  represented  in 
the  population  of  New  York  City,  counted  approximately  fifty  news- 
papers printed  in  foreign  languages,  and  discovered  one  public  school 
which  harbored  children  of  twenty-nine  different  nationalities.  While 
the  Jews,  the  Irish,  the  Hungarians,  and  Italians  stop  for  the  most 
part  in  the  cities  and  manufacturing  towns,  the  Scandinavians,  Scotch, 
English,  Germans  and  Russians,  being  more  inclined  to  agriculture, 
push  inland.  Many  of  them  make  their  way  either  to  the  farm  lands 
of  Texas  and  New  Mexico,  the  Middle  West,  or  the  great  Northwest 
both  of  the  United  States  and  Canada.     In  some  counties  of  Texas  so 


214  The  Conquering  Christ 


Lesson 


many  Germans  live  that  the  county  records  are  kept  in  their  language, 
while  in  the  Northwest  there  are  whole  communities  of  Scandinavians 
and  of  Russians. 

Note  4.  Religious  Conditions  among  the  Immigrants.  The  re- 
ligious destitution  of  the  immigrants  is  due  to  two  causes.  Many  of 
them  know  nothing  of  religiqfi  except  as  represented  by  the  established 
churches,  and  these  they  look  upon  as  leagued  with  the  government 
for  the  oppression  of  the  poor._.  They  have  been  taught  to  obey  the 
church,  not  to  love  it.  They  have  been  accustomed  to  see  the  priests 
sell  their  spiritual  services  for  money,  and  to  be  told  that  the  accept- 
ance of  a  creed  is  more  important  than  a  moral  life.  From  such  a 
religion  the  spirit  revolts.  In  multitudes  of  cases  the  chief  motive  in 
emigration  to  America  is  to  escape  ecclesiastical  tyranny.  When  such 
persons  reach  America,  they  naturally  shun  religion,  because  they  do 
not  understand  the  ways  of  the  American  churches,  services  are  not 
conducted  in  their  own  language,  and  their  fellow  countrymen  do  not 
attend. 

But  even  those  who  are  religiously  inclined  rarely  find  a  community 
in  which  their  own  native  church  has  been  established,  and  to  attend 
a  church  of  another  faith  is  not  an  attractive  alternative.  Differences 
between  the  immigrant  and  the  American  in  customs,  in  clothing,  in 
speech,  and  in  religious  conceptions  prevent  easy  transition  into 
American  religious  life. 

These  difficulties  have  kept  a  large  proportion  of  our  immigrants 
irreligious.  A  certain  city  of  Massachusetts  contains  six  thousand 
Italians  of  whom  less  than  three  hundred  attend  the  Catholic  church. 
In  another  city  of  the  same  state  only  about  sixty  out  of  two  thousand 
Italians  go  to  religious  services.  Among  Bohemian  immigrants  in 
this  country  are  more  than  three  hundred  societies  of  free-thinkers. 
Towns  that  attract  Greeks,  Poles,  and  Hungarians  have  practically 
no  churches  to  which  these  people  can  go,  and  usually  no  one  who  is 
capable  of  ministering  to  their  religious  needs.  What  is  true  of  thes>^ 
people  is  true  of  the  great  bulk  of  our  immigrant  population.  Here, 
then,  is  the  problem  which  the  churches  of  America  are  facing.  How  to 
provide  adequately  for  the  religious  needs  of  this  flood-tide  of  humanity 
annually  pouring  into  our  midst  and  s]ircading  far  and  wide  over  our 
land. 

Note  5.  Mission  Work  for  the  Alien:  its  Means,  Methods,  and  Re- 
sults. Among  those  races  which  are  mcjst  easily  assimilated  into  our 
American  life,  the  religious  i)roblem  is  more  readily  .solved  than 
among  those  with  whom  assimilation  is  difficult.     But  the  majority 


Thirty-three 


The  Foreign  Invasion 


215 


of  the  immigrants  belong  to  the  latter  races,  and  herein  lies  the  diffi- 
culty. To  evangelize  the  indifferent  and  to  conserve  a  pure  religious 
faith  where  such  exists  is  the  task  to  which  practically  all  denom- 
inational home  mission  boards  and  numerous  smaller  missionary 
organizations  have  set  themselves.  Because  many  of  the  immigrants 
come  from  countries  predominantly  Lutheran  in  faith,  that  church  in 
this  country  ministers 
to  a  large  number 
of  foreigners.  The 
number  of  Lutheran 
communicants  among 
the  Scandinavians, 
Finns,  Slovaks,  Letts, 
Poles,  Bohemians, 
and  Magyars  is  about 
equal  to  the  number 
of  German  commu- 
nicants— a  little  over 
one  million.  The 
other  evangelical 
churches  of  America 
have  a  total  of  over 
three  thousand  for- 
eign    congregations 

with  a  membership  of  approximately  a  quarter  of  a  million. 
Methodists  carry  on  organized  work  among  eleven  different  national- 
ities, the  Congregationalists  among  thirteen,  the  Presbyterians  among 
fifteen,  the  Baptists  among  nineteen,  and  other  denominations  among 
smaller  numbers.  While  the  greater  part  of  the  work  is  carried  on  in 
the  cities,  much  is  prosecuted  in  the  farming  communities  and  manu- 
facturing centers  to  which  the  immigrants  maybe  drawn.  The  church, 
the  school,  the  social  settlement,  the  boys'  club,  and  numerous  other 
agencies  are  employed  to  reach  and  develop  the  best  nature  of  these 
foreign  people. 

One  of  the  most  interesting  phases  of  this  work  is  the  way  in  which 
it  is  related  to  the  foreign  missionary  enterprise.  Here,  indeed,  the 
distinction  between  home  and  foreign  is  obliterated,  for  in  thousands 
of  cases  the  converted  immigrants  have  returned  as  American  mission- 
aries (not  formally  so  called,  to  be  sure)  to  their  native  lands,  there  to 
spread  ideas  of  political  and  religious  liberty  and  new  conceptions  of 
the  "Bible,  gained  in  America.  "  Every  foreigner  converted  in  America 
becomes  directly  or  indirectly  a  missionary  agent  abroad,  spreading 


Model  Italian  Chapel,  Orange,  N.  J. 

This  building  wa8  erected  by  the  North  Orange  Baptist  church  as 
a  memorial  of  its  fiftieth  anniversary.  No  more  practical  form  of 
memorial  could  well  be  conceived. 


The 


216  The  Conquering  Christ  Lesson 

knowledge  of  the  truth  among  his  kindred  and  tribe."  At  a  mission- 
ary conference  held  in  Canton,  China,  there  were  fifty  native  Chinese 
missionaries  present,  twenty-five  of  whom  testified  that  they  were 
converted  in  American  missions  and  subsequently  went  to  China  in 
order  to  help  win  their  countrymen  to  Christ.  Innumerable  such 
incidents  can  be  cited.  A  multitude  of  men  and  women  more  or 
less  Americanized  and  Christianized  are  constantly  returning  to  their 
former  homes.  If  these  returning  multitudes,  frequently  fifty  thou- 
sand in  a  month,  have  felt  the  power  of  a  strong  and  sympathetic 
Christianity,  if  they  have  been  permeated  with  the  Gospel,  if  the 
churches  of  America  have  truly  done  their  duty  by  them — what  a 
band  of  missionaries !  They  would  preach  whether  they  intended  to 
or  not.  And  they  would  not  go  as  paid  emissaries.  Their  voluntary 
services  and  their  incidental  living  would  act  as  the  leaven  of  the 
Gospel,  gradually  but  surely  changing  the  character  of  the  old  order 
to  the  fashioning  of  a  new.  The  immigrant  shows  us  that  there  is  no 
essential  difference  between  home  and  foreign  missions.  The  task  is 
one.  Christian  missions  are  worldwide.  In  this  work  which  is  proving 
so  vital  to  the  spread  of  the  kingdom  each  individual  may  have  a  part 
by  making  it  a  matter  of  prayer,  of  personal  service  wherever  possible, 
and  of  generous  gifts  through  the  regular  channels  of  the  various  home 
mission  boards. 

ADDITIONAL  READING  REFERENCES. 

(7)  Women's  work  for  alien  women.  Grose:  TJie  Incoming  Millions, 
chs  5,  7.  (2)  Relation  of  the  immigration  problem  to  the  American 
churches.  McAfee:  Missions  Striking  Home,  ch.  3.  (j)  Elements  of 
our  immigration  and  the  fjroblem  of  assimilation.  Commons:  Races 
and  Immigrants  in  America,  chs.  4,  9.  {4)  Sympathetic  word  pictures 
of  the  immigrants.     Steincr:    The  Immigrant  Tide. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Where  are  the  Southern  highlands?  2.  What  economic  con- 
ditions prevail  in  these  regions?  3.  How  have  these  conditions 
affected  the  social  and  religious  life  of  the  highlanders?  4.  What 
bodies  are  interested  in  the  improvement  of  these  people?  5.  What 
means  are  being  employed  for  their  betterment?  6.  What  is  the  sub- 
ject of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Mention  some  of  the  jtrublems  to  whicli  immigration  gives  rise. 
(Note  2.) 


Thirty-three  fhe  Foreign  Invasion  217 

.     2.   How   has   the   character  of   our   immigration   change(>    within   a 
generation  ? 


3.   What  situation  has  Asiatic  immigration  created  in  Toe  West? 


4.  Why  do  foreigners  seek  our  shores  in  such  large  nui  ,bers?     (Note 
3.) 


5.   Why  do  the  iminigrants  congregate  in  the  cities? 


6.  What  nationahties  are  more  incHned  to  seek  the  country? 


7.   State  the  reHgious  conditions  which  generally  prevail  among  the 
immigrants.     (Note  4.) 


8.  Account  for  these  conditions. 


9.  What  is  the  problem  which  the  churches  of  America  are  facing? 


10.  To   what   extent   are    the    churches    discharging   their   respon- 
sibilities to  these  strangers  in  our  midst?     (Note  5.) 


11.  How  is  this  phase   of  home   mission   work  related   to  foreign 
missions? 


218  TJie  Conquering  Christ  -^^^^^^ 

12.  Mention  several  ways  in  which  one  may  definitely  contribute 
to  the  solution  of  the  immigrant  problem. 


QUESTIONS  FOR  DISCUSSION. 

1.  Should  the  Christian  church  welcome  immigration  or  seek  to 
restrict  it?  Why?  2.  How  would  an  aggressive  home  missionary 
policy  by  the  churches  affect  the  immigration  problem?  3.  In  what 
respects  has  the  immigrant  been  improved  by  his  contact  with  Ameri- 
can life?  How  has  this  frequently  reacted  upon  life  in  his  native, 
community?  4.  Mention  some  respects  in  which  immigrants  have 
been  important  factors  in  the  development  of  this  country.  5.  Why 
should  Christian  men  and  women  be  sympathetically  friendly  toward 
foreigners  ? 

Mission  Gem.  "  When  American  Protestantism  sees  in  immigration 
a  divine  mission  none  will  discover  iji  it  thenceforth  a  human  menace." 
— Dr.  Howard  B.  Grose. 

Personal  Thought.  There  are,  probably,  few  harder  tasks  for  the 
Christian  than  to  exercise  a  friendly,  not  to  say  brotherly,  interest  in 
the  alien.  Is  it  not  often  my  privilege  to  interpret  to  some  foreigner 
the  Christian  life  which  I. profess? 

**  How  blest  are  they  who  in  the  mind  of  Christ 
Can  stand  amid  the  thronj?,  revealing  eacii  % 

To  each,  and  reaching  hands  of  peace  can  clasp 
And  join  the  hands  of  those  whose  hearts  would  draw  apart !" 


Lesson  34.     THE  WORK  IN  MODERN  BABEL.     Reaching 
the  Alien  Population  of  our  Cities. 

Scripture  Reading:  The  City  Redeemed  with  Justice.  Is.  1:21-27. 
Note  1.  Object  of  the  Lesson.  To  show  the  important  place  of 
the  city  in  the  world's  evangelization,  the  religious  conditions  which 
prevail  among  throngs  of  city  dwellers,  and  the  work  which  must  be 
done  if  these  centers  of  influence  are  to  become  factors  of  righteousness 
in  our  national  life. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Increased  Importance  of  the  City.  The  past  century 
has  witnessed  the  beginnings  (;f  a  new  social  and  economic  order. 
Prior  to  the  nineteenth  century  the  population  and  interests  of  the 
country  were  almost  wholly  rural.  Trades  were  largely  carried  on 
in  the  household  or  small  shop.  Factories  were  practically  unknown. 
The    centralization    of   industries    had    not   begun.      But    to-day   the 


Thirty-tour  The  Work  in  Modern  Babel  219 

'trades  have  been  organized,  factories  have  been  estabHshed,  and, 
because  the  question  of  labor  and  transportation  was  more  readily 
solved  in  the  city  than  in  the  country,  industries  have  congregated 
in  the  former.  As  a  result,  profound  changes  have  taken  place  in 
the  social  life  of  the  nation.  Population  has  poured  into  the  cities 
from  the  country.  The  relative  proportion  of  rural  and  urban  popula- 
tion has  been  almost  reversed.  At  the  beginning  of  the  nineteenth 
century  only  three  per  cent  of  our  population  was  to  be  found  in  the 
cities ;  at  the  beginning  of  the*  twentieth  century  over  thirty- three 
per  cent  was  in  our  cities,  and  in  1910  the  proportion  of  urban  popula-' 
tion  rose  to  over  thirty-eight  per  cent.  At  this  rate  a  generation  will 
not  go  by  before  the  greater  part  of  the  population  of  our  land  will 
be  found  in  the  cities.  In  the  Eastern  states  this  has  already  occurred. 
Approximately  eighty  per  cent  of  the  population  of  Massachusetts 
lives  in  the  cities.  Where  this  condition  prevails,  as  in  all  the  manu- 
facturing states,  the  city  determines  the  public  policy. 

Our  cities  are  also  the  centers  of  oiir  wealth.  The  great  organiza- 
tions and  the  corporations,  which  are  the  financial  bases  of  our  national 
enterprises,  are  all  found  here.  Here  also  are  the  marts  of  trade, 
the  banking  houses,  the  railroad  centers  and  the  clustering  factories. 
Here  is  seen  the  almost  omnipotent  power  that  attaches  to  wealth, 
whether  for  good  or  evil.  When  Christianity  can  control  this  wealth, 
it  will  have  acquired  an  important  factor  in  the  evangelization  of  the 
world. 

The  city  is  important  also  because,  proportionately,  it  harbors  the 
worst,  as  well  as  some  of  the  best,  elements  of  our  population.  Here 
criminals  are  nurtured  and  lawlessness  finds  its  freest  expression. 
Pittsburg  has  nine  times  as  much  crime  as  one  finds  among  the  same 
number  of  people  in  the  rural  districts  of  Pennsylvania;  Philadelphia, 
seven  times  as  much.  If  crime  is  to  be  suppressed,  the  struggle  is 
pre-eminently  one  in  which  the  city  must  engage. 

The  city  newspapers  create  and  express  public  opinion.  There 
are  but  few  influential  newspapers  that  are  issued  for  the  express 
purpose  of  reflecting  the  opinions  of  the  country  population.  If,  then, 
the  city  press  is  the  creator  as  well  as  the  disseminator  of  opinion, 
the  Christian  churches  should  make  the  utmost  effort  to  inspire  this 
agency  with  Christian  ideals. 

Note  3.  The  Factors  which  Create  the  City  Problem.  These  vary 
somewhat  in  different  cities.  Thus  in  certain  communities  the  hard 
nut  to  crack  may  be  the  saloons,  or  the  tenements ;  in  others  it  may 
be  corrupt  politics,  or  a  vicious  foreign  element.  It  is  possible,  how- 
ever, to  mention  several  factors  which  more  or  less  produce  the  city 


220  The  Conquering  Christ  Lesson 

problem  wherever  it  is  found.  Our  Eastern  cities  are  mainly  foreign, 
and  in  this  respect  differ  from  the  cities  of  the  Pacific  coast,  which, 
untouched  by  the  tidal  wave  of  European  immigration,  remain 
predominantly  American.  Dr.  Josiah  Strong  points  out  that  "  in 
eighteen  of  our  largest  cities  the  population  which  is  foreign  by  birth 
or  parentage  is  two  and  a  half  times  as  large  as  the  native  white 
population."  In  twenty-four  large  cities,  including  New  York,  more 
than  half  the  voters  are  of  foreign  birth,  and  the  census  of  1900  records 
thirty-eight  cities  of  over  25,000  mhabitants  each,  in  which  the 
foreign  born  comprise  over  thirty  per  cent  of  the  population.  This 
large  foreign  element  tends  to  reproduce  undesirable  features  of  a 
foreign  and  un-American  civilization.  This  tendency  is  increased 
by  the  feeling  which  impels  individuals  of  the  same  nationality  or 
race  to  flock  together,  so  that  in  Chicago,  New  York,  Pittsburg,  and 
other  large  cities,  one  finds  clearly  defined  colonies  of  Jews,  Italians, 
Chinese,  Syrians,  Slavs,  etc. 

The  housing  conditions  in  our  large  cities,  which  constitute  another 
element  in  the  problem,  are  directly  related  to  the  spread  of  socialistic 
and  anarchistic  principles.  Since  over  two  thirds  of  New  York  City's 
population  lives  in  tenements,  a  very  small  number  own  their  homes. 
Now  property  holding,  as  Dr.  Strong  points  out,  makes  a  man  con- 
servative. "  The  man  who  has  nothing  to  lose  is  more  likely  to 
become  revolutionary;  hence  the  city  is  the  hot-bed  of  anarchism." 
Other  political  theories  also  find  their  first  expression  in  the  city, 
and  it  is  here  that  they  either  gain  adherents  and  produce  a  party, 
or  die  a  natural  death.  If  erroneous  political  doctrines  are  to  be 
defeated,  the  defeat  must  take  place  in  the  city.  Here  also  occurs 
the  strongest  fight  against  corrupt  politics  and  systematized  graft. 

The  city,  furthermore,  is  burdened  with  institutions  which  cater 
through  debasing  agencies  to  the  social  desires.  Low  amusement 
halls,  gambling  dens,  the  brothel,  the  saloon,  and  similar  places 
abound  in  the  great  centers  of  population.  If  they  are  to  be  eliminated 
from  our  national  life,  the  elimination  must  take  place  in  the  city. 

Finally,  the  hard  industrial  conditions  which  prevail  among  the 
unskilled  and  poorly  paid  workers,  and  which  lead  to  poverty,  im- 
morality, and  crime,  have  an  important  bearing  on  the  problem  of 
our  cities.  Who  shall  ever  tell  the  misery  and  degradation  entailed 
by  a  wage  so  small  that  toil  to  the  full  limit  of  endurance  nets  scarcely 
enough  to  keep  .soul  and  body  together?  But  this  is  the  wage  of 
thousands  in  our  cities,  and  if  the  condition  is  to  be  remedied  it  mu.st 
be  remedied  where  it  exists. 

Note    4.     Religious    Conditions    in    the    Cities.     The    city    contains 


Thirty-four  fhe  Work  in  Modern  Babel  221 

at  once  both  a  wealth  and  a  dearth  of  rehgious  Hfe.  Here  the  de- 
nominational interests  of  the  nation  have  their  strength,  and  here 
also  are  to  be  found  the  great  masses  which  constitute  the  unchurched 
portion  of  our  population.  In  San  Francisco  there  are  twenty-five 
thousand  Jews,  of  whom  only  fifteen  hundred  attend  the  synagogues. 
Similar  figures  for  various  nationalities  in  different  cities  could  be 
given  (see  Note  3  of  the  preceding  lesson).  It  is,  moreover,  a  fact 
that  Protestant  Christianity  is  notably  weak  in  a  number  of  cities, 
while  Catholicism  is  gaining  ground.  Strangely  enough,  this  situation 
prevails  not  so  much  in  those  cities  whose  population  is  largely  com- 
posed of  foreigners  from  Catholic  countries  as  in  the  cities  which  are 
distinctively  American.  Thus  San  Francisco,  with  an  approximate 
population  of  350,000,  contains  but  fifteen  thousand  Protestant 
communicants.  In  the  same  city  the  Catholic  churches  claim  a 
membership  of  200,000.  Indeed,  so  little  have  the  churches  applied 
themselves  to  the  problem  under  discussion  that  it  is  estimated  not 
one  per  cent  of  the  slum  population  of  the  country  is  being  touched 
by  Protestantism.  Significant  also  is  the  fact  that  to-day  "  there 
are  only  about  half  as  many  Protestant  churches  to  the  population 
as  there  were  fifty  years  ago."  Moreover,  the  churches  have  deserted 
some  of  the  most  needy  places.  Within  nineteen  years  eighty-seven 
churches  and  missions  moved  out  of  lower  New  York  City, 

Over  against  all  these  adverse  conditions  we  must  place  the  fact 
that  the  city  churches  are  the  bulwark  of  organized  Christianity. 
They  and  they  alone  are  capable  of  handling  the  situation  just  set 
forth.  If  they  fail,  there  is  no  recourse  to  other  forces.  And  this 
means  that  the  city  must  save  the  city.  No  task  before  the  Christian 
church  is  more  fundamental  than  this — that  the  church  shall  vindicate 
its  right  to  live  by  transmitting  the  power  of  a  new  life  to  the  com- 
munity of  which  it  forms  a  part. 

Note  5.  Christian  Work  in  Behalf  of  the  Cities.  Organized  mission 
work  in  all  the  larger  cities  is  for  the  most  part  carried  on  not  by  the 
home  mission  boards  of  the  several  denominations,  but  by  lay  organiza- 
tions operating  in  close  sympathy  with  the  denominational  board. 
The  Methodists,  in  the  National  City  Evangelization  Union,  and  in 
the  appointment  of  a  special  city  work  committee  by  the  Board  of 
Home  Missions  and  Church  Extension,  have  initiated  a  definite 
denominational  movement  for  city  evangelization.  Of  equal  value 
in  the  solution  of  the  city  problem  is  the  work  carried  on  by  the  im- 
migration department  of  the  Presbyterian  Board  of  Home  Missions. 
This  department  is  prepared  to  make  an  elaborate  and  comprehensive 
study  of  the  religious  and  sociological  conditions  among  the  immi- 


222  The  Conquering  CJirist 


Lesson 


grants  of  any  city,  as  it  has  already  done  for  New  York,  and  then 
to  show  how  to  reach  these  people  with  the  Gospel.  These  move- 
ments, however,  are  recognized  as  mere  beginnings.  Most  of  the 
denominations  make  no  attempt  to  solve  the  problem,  and,  as  in- 
dicated above,  many  of  the  churches  have  actually  run  away  from 
it. 

Where  city  missions  are  conducted,  they  are  usually  under  lay 
supervision.  In  the  large  cities  this  work  is  frequently  carried  on 
with  marked  success.  Here  the  missions  of  the  Salvation  Army, 
Volunteers  of  America,  and  various  temperance  societies  are  carrying 
on  elTective  work.  A  spirit  of  comity  and  division  of  labor  is  usually 
found  in  the  larger  communities,  but  in  the  smaller  towns  it  not 
infrequently  happens  that  several  organizations  will  work  for  a  single 
racial  or  industrial  group  to  the  utter  neglect  of  others.  With  the 
proper  organization  of  city  mission  work,  and  witJi  the  cordial  co- 
operation of  all  who  are  engaged  in  it,  these  mistakes  could  be  elimi- 
nated. 

One  of  the  hopeful  signs  in  respect  to  the  evangelization  of  the 
city  is  the  increasing  indisposition  on  the  part  of  the  churches  to 
vacate  down-town  sections.  In  those  districts  out  of  which  churches 
have  been  moving  for  the  past  twenty  years,  new  churches  are  now 
being  established.  And  in  the  most  promising  instances  these  are 
not  small  mission  churches,  but  large,  roomy,  and  costly  buildings 
adapted  in  interior  arrangement  to  the  needs  of  a  social  and  religious 
institution  whose  business  it  is  to  minister  to  human  need  and  win 
men  to  Christ.  Examples  of  such  work  are  the  First  Presbyterian 
Church  and  the  East  Side  Parish  Church.  (Methodist)  in  New  York 
City.  These  churches,  by  institutional  methods,  classes,  clubs,  lec- 
tures, and  by  an  aggressive  evangelism,  are  grappling  with  the  city 
problem. 

Until  denominational  agencies,  either  national  or  state,  can  meet 
the  city  problem  on  a  scale  commensurate  with  its  importance,  it 
becomes  local  organizations  and  individuals  who  are  concerned  for 
our  national  religious  life  to  employ  every  means  available  for  advanc- 
ing the  work  in  their  own  community. 

ADDITIONAL  READING   REFERENCES. 

(j)  Political  corruption  as  a  pliase  of  our  city  problem.  Steffens: 
The  Shame  of  the  Cities.  (2)  Work  in  behalf  of  the  city  children. 
Horton:  The  Burden  of  the  City,  ch.  5.  (j)  Social  settlement  work 
as  contributing  to  the  problem's  solution.  Betts:  The  Leaven  in  a 
Great  City.     {4)  A  typical  city  mission  for  evangelistic  work.     Had- 


Thirty-four  7/^^  Work  in  Modern  Babel  223 

ley:    Down  in  Water  Street.     (5)   The  social  evil  as  a  problem    of  the 
city.     Report  of  Committee  of  Fifteen:  The  Social  Evil. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  size  of  our  present  immigration?  its  character? 
2.  What  is  the  political  importance  of  the  character  of  our  immigra- 
tion? 3.  What  religious  problems  arise  out  of  this  immigration?  4. 
How  are  these  problems  being  met  by  the  Christian  churches?  5. 
Along  what  lines  might  the  church  profitably  enlarge  its  work  among 
foreigners?     6.  What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  change  has  within  a  century  taken  place  in  respect  to  the 
importance  of  the  city?     (Note  2.) 


2.   How  has  this  change  been  related  to  economic  conditions? 


3.  Mention   several   other   considerations   which   make   the    city   a 
supremely  important  factor  in  the  national  life. 

4.  How  does  the  foreign  population  of  our  cities  help  to  create  a 
problem?     (Note  3.) 


5.  How  does  property  holding  strengthen  a  law-abiding  disposition? 


6.  What  is  the  effect  of  hard  industrial  conditions  upon  the  social 
life  of  the  workers  ? 


7.   Describe  briefly  the  religious  conditions  of  our  cities.     (Note  4.) 


8.   In  what  cities  are  the  Catholics  strongly  mtrenchedi 


224  The  Conquering  Christ  Lesson 

9.  What  has  often  been  the  attitude  of  the  Protestant  churches 
heretofore  toward  the  most  needy  sections  of  the  city  ? 


10.  To  what  extent  has  denominational  interest  in  city  evangeliza- 
tion been  shown?     (Note  5.) 


11.  Compare  the  work  as  conducted  in  the  large  cities  with  that 
carried  on  in  the  smaller  towns. 

12.  What  is  one  of  the  most  hopeful  signs  in  respect  to  the  evangeli- 
zation of  the  city? 


13.  In  what  way  can  the  city  church  and  the  city  Christian  con- 
tribute to  the  solution  of  the  problem? 


QUESTIONS  FOR  DISCUSSION. 

1.  How  may  business  concerns  and  manufacturing  companies 
help  to  solve  the  city  problem?  2.  What  feature  of  the  problem 
might  be  appropriately   dealt  with  by  the   municipal   government? 

3.  In  what  respects  can  the  church  do  what  the  municipality  cannot? 

4.  Describe  as  best  you  can  the, nature  and  the  results  of  social  settle- 
ment work.  5.  Is  the  common  type  of  city  mission,  small,  dimly 
lighted,  poorly  supported,  and  conducted  by  one  or  two  faithful  souls, 
sufficient  to  meet  the  religious  need  of  its  neighborhood?  On  what 
kind  of  basis  should  all  city  mission  work  be  placed?  6.  What 
interest  has  the  country  church  in  the  city  problem  ? 

Mission  Gem.  "  The  problem  of  the  city  is  the  problem  of  the 
new  civilization.  The  city  paganized  means  civilization  ])aganized. 
The  city  evangehzed  means  civiHzation  evangelized." — Dr.  Josiah 
Strong. 

Personal  Thought.  Patriotism  alone  should  ])rompt  me  to  share 
in  the  work  of  the  redemption  of  the  cities.  If  this  be  true  of  national 
patriotism,  how  much  more  should  it  be  true  of  that  holier  ])atriotism 
which  has  its  roots  in  a  yearning  desire  to  see  the  kingdom  of  God 
established  among  men.  Is  not  my  present  part  in  the  kingdom  to 
help  bring  it  to  i)ass  in  the  community  where  I  now_ reside?  Surely 
this  is  the  j)ersonal  service  which  God  wants,  and  with  His  strengtli 
I  shall  strive  to  find  some  dcllnite  work  to  do,  and  then  will  do  it  as 
best  I  can. 


Thirty-nve  The  Greater  West  225 

Lesson  35.     THE  GREATER  WEST.    Its  Future  in  the 

Making. 

Scripture  Reading:  The  Attainment  of  International  Supremacy.     Deut.  28:1-14. 
Note  1.     Object  of  the  Lesson.     To  show  the  industrial  and  social 
situation  in  the  western  sections  of  the  United  States  and  of  Canada, 
the  religious  needs  of  the  people,  and  what  the  Christian  church  should 
do  to  meet  these  needs. 

THE  LESSON  UNFOLDED. 
Note  2.  The  Land  and  Resources  of  the  West.  The  area  of  that 
region  vaguely  spoken  of  as  the  West,  a  region  with  the  Canadian 
provinces  of  British  Columbia  and  Manitoba  as  two  of  its  extremities 
and  California  and  New  Mexico  as  the  third  and  fourth,  is  approxi- 
mately two  thirds  of  the  area  of  the  United  States.  This  vast  region 
presents  many  different  types  of  country — mountains,  deserts,  arable 
plains,  and  forests.  The  wealth  which  lies  both  above  and  below  the 
surface  is  almost  inconceivable.  California,  the  "  garden  patch  "  of 
the  nation,  produces  in  abundance  nearly  every  good  thing  that 
grows.  The  Sacramento  valley  alone,  it  is  estimated,  could  produce 
enough  food  to  sustain  seventy  million  people,  almost  the  entire  popula- 
tion of  the  United  States.  In  two  or  three  of  the  northern  counties 
there  is  sufficient  lumber  to  allow  one  thousand  carloads  to  be  taken 
out  every  two  weeks  for  the  next  one  hundred  and  fifty  years.  In 
the  wheat  growing  section  of  the  Northwest  gigantic  crops  are  being 
harvested  year  after  year.  One  farmer  not  long  since  was  paid  for 
his  season's  crop  in  a  single  check  of  over  seventy  thousand  dollars. 
The  Canadian  territories  of  Assiniboia,  Saskatchewan,  and  Alberta 
comprise  some  of  the  greatest  wheat  lands  of  the  world,  four  times  the 
wheat  growing  area  of  the  United  States,  and  are  known  as  Britain's 
granary.  The  land  boom  which  for  the  past  two  decades  has  been 
building  up  a  Western  empire  within  the  States  has  extended  into 
these  Canadian  territories.  From  east  to  west  they  are  traversed  by 
three  great  railroads, — the  Canadian  Pacific,  the  Grand  Trunk  Pacific, 
and  the  Canadian  Northern  All  possible  means  are  used  to  attract 
settlers.  The  railroads  grant  special  low  freight  rates  to  home-seekers, 
and  the  government  grants  free  entry  of  household  effects,  wearing 
apparel,  and  limited  farming  equipment  to  settlers  from  the  United 
States.  In  order  to  attract  experienced  farmers  from  the  Western 
states  the  Canadian  government  has  stationed  its  immigration  agents 
throughout  Montana,  Michigan,  Indiana,  North  and  South  Dakota, 
Nebraska,  Wisconsin,  Minnesota  and  Washington.  A  single  genera- 
tion has  seen  the  Canadian  Northwest  increase  its  population  tenfold. 


226  The  Conquering  Christ 


Lesson 


Apart  from  the  wheat  growing  and  lumber  interests  of  the  North, 
west,  the  Pacific  coast  of  this  region  offers  almost  unparalleled  oppor- 
tunities to  fishing  industries.  The  rivers  abound  with  salmon,  and 
the  canning  establishments  along  the  Columbia,  which  put  out  millions 
of  cans  annually,  have  a  world-wide  repute.  Off  the  banks  of  Queen 
Charlotte  Islands  are  the  finest  halibut  fisheries  known.  British 
Columbia  also  possesses  inexhaustible  deposits  of  precious  metals  and 
coal. 

Of  large  economic  importance  to  the  development  of  the  entire 
Northwest  are  the  efforts  constantly  being  made  to  produce  varieties 
of  cereals  that  mature  more  quickly,  thus  permitting  their  ripening 
during  the  shorter  summers  farther  north.  Fifty  years  ago  a  con- 
gressional commission  declared  that  wheat  could  not  be  profitably 
grown  north  of  the  state  of  Illinois.  Gradually,  however,  its  cultiva- 
tion was  pushed  into  North  and  South  Dakota  and  Montana,  then 
crossed  the  Canadian  border  into  the  great  wheat  area  to  which  we 
have  referred,  and  it  is  still  advancing  toward  the  arctic  lands.  Mr. 
Elihu  Stewart,  the  Canadian  superintendent  of  forestry,  as  early 
as  July  15  found  wheat  in  the  milk,  and  numerous  vegetable  crops 
well  advanced  in  the  region  of  Fort  Providence,  only  five  degrees 
from  the  arctic  circle.  For  one  of  the  richest  sections  of  the  new 
world  this  means  a  development  which  will  rival  that  of  our  own 
Western  states. 

Note  3.  The  People  of  the  West.  The  people  of  the  West  may 
roughly  be  classified  as  Indians,  American-born  whites,  and  immi- 
grants from  Europe  and  Asia.  The  Indians,  both  in  the  United 
States  and  in  Canada,  are  confined  to  reservations,  and  their  interests 
are  largely  held  in  trust  by  the  governments.  There  are  approximately 
250,000  Indians  in  the  West,  about  a  third  of  whom  are  in  Canada. 
They  have  .schools,  and  certain  tribes  have  made  considerable  progress 
in  the  arts  of  civilization.  The  majority  of  them,  however,  care  little 
for  education,  and  are  content  to  remain  as  they  are.  In  the  Canadian 
country  several  of  the  tribes  are  quite  inferior  to  the  average  red  man 
of  the  United  States,  and  vigorously  resist  all  improvement. 

The  American-born  whites  make  up  by  far  the  larger  portion  of 
the  population.  In  1891  less  than  four  per  cent  of  the  Canadian 
population  was  European  or  Asiatic,  and  the  pioneers  in  the  Western 
states  were  almost  all  American-born.  The  great  tide  of  immigra- 
tion has  modified  though  it  has  not  wholly  reversed  this  situation. 
The  coast  cities  of  the  West,  as  noted  in  the  preceding  lesson,  are  .still 
predominantly  American.  These  people  arc  characterized  by  push, 
energy,  and  indomitable  courage.     Their  work  of  empire  building  on 


Th.rty.nve  xhe  Greater  West  221 

the  frontier  had  to  be  done  without  precedent  to  guide  them.  Much 
was  done  without  forethought  or  definite  planning.  The  latter  half 
of  the  nineteenth  century  saw  numberless  Western  communities 
marked  by  lawlessness  and  disorder.  Communication,  roads,  and 
railroads  were  established  after  settlement  had  made  them  imperative. 
All  this  tended  to  develop  a  people  resourceful,  hardy,  fearless,  and 
able  to  do  things.  In  many  respects  the  settlement  now  taking  place 
in  western  Canada  is  making  good  use  of  the  lessons  taught  by  the 
pioneers  of  the  States  a  half  century  earlier.  In  the  first  place  com- 
munication precedes  settlement  throughout  the  great  wheat  plains 
of  western  Canada.  The  government  has  divided  the  entire  area 
into  townships  of  3G  square  miles,  each  square  mile  being  a  section, 
and  land  allotments  being  made  by  sections  or  quarter  sections.  The 
railroad  companies  also  are  developing  the  country  by  laying  out 
whole  towns  and  assigning  ground  for  parks  and  public  buildings.  In 
the  case  of  the  city  of  Prince  Rupert,  British  Columbia,  a  Boston 
firm  of  civil  engineers  was  engaged  to  visit  the  site  of  the  future  city 
while  it  was  still  a  forest,  and  map  out  its  boulevards,  avenues,  and 
alleys,  its  business  and  residential  sections,  its  docking  facilities  and 
its  drainage  system.  With  such  planning,  it  is  not  surprising  that, 
at  the  first  sale  of  Prince  Rupert  lots,  one  fifth  of  the  city  area  sold  for 
one  and  a  quarter  million  dollars.  All  this  means  that  the  Canadian 
settler  begins  his  career  much  ahead  of  where  the  United  States 
settler  began  his.  Social  conditions  at  the  outset  are  far  in  advance 
of  a  pioneer  stage.  The  government  looks  well  to  educational  facili- 
ties. "  Any  district,  not  to  exceed  five  miles  in  length  or  breadth 
and  having  within  that  area  four  residents  and  twelve  children,  may 
be  organized  into  a  school  district,  a  schoolhouse  built  and  teacher 
supplied."  Moreover,  the  telephone,  which  has  only  recently  become 
a  widely  appreciated  means  of  communication  in  sparsely  settled 
territory,  enters  almost  all  these  communities  of  the  Canadian  North- 
west shortly  after  settlement.  In  this  work  also  the  government 
either  offers  substantial  encouragement  to  capitalists,  or  takes  up  the 
work  itself.  In  three  of  the  provinces  all  the  main  telephone  lines 
are  owned  and  operated  by  the  government. 

The  Asiatic  and  European  immigrants  in  the  western  part  of  the 
continent  are  found  mainly  in  the  United  States,  The  agricultural 
races  of  Europe  are  doing  most  of  the  big  farming  in  the  states,  while, 
especially  along  the  coast  and  in  British  Columbia,  the  Chinese  are 
employed  largely  as  servants  and  unskilled  laborers.  The  Japanese 
tend  to  establish  themselves  as  small  house  owners,  market  gardeners, 
and  merchants.     The  Bohemians,  who  constitute  over  one  third  of  the 


^28  The  Conquering  Christ  ^^^ 

population  of  Wisconsin,  own  some  of  the  finest  farms  in  the  state, 
and  they  look  well  after  the  education  of  their  children.  In  the  Middle 
West  the  Poles  are  already  recording  the  second  generation  and  are 
pushing  toward  the  Pacific  states.  In  Minnesota  and  Wisconsin  the 
Slovaks,  for  centuries  an  agricultural  people,  have  settled  in  colonies 
"  where  for  many  miles  on  every  side,  the  land  is  entirely  in  their 
possession."  The  immigrants  who  go  to  the  farms  in  the  Western 
states  are  noticeably  quicker  in  reaching  American  standards  than 
are  their  countrymen  in  the  city  colonies. 

Note  4.  The  Church  in  the  West.  Missionary  endeavor  m  behalf 
of  the  Indians  of  the  West  has  long  been  under  way,  and  in  many  cases 
with  most  commendable  results.  The  work  done  among  the  Navajos 
of  Arizona  and  New  Mexico  is  typical.  Ten  mission  stations  scattered 
around  the  border  of  their  reservation  are  able  to  minister  effectively 
to  about  five  thousand,  leaving,  however,  five  times  that  number  un- 
touched. The  few  schools  established  make  provision  for  only  live 
hundred  out  of  a  possible  fifteen  thousand  children  of  school  age. 
While  the  missions  are  able  to  bring  the  Gospel  to  many,  the  odds 
against  which  they  struggle  are  evident.  Encouragement  is  offered, 
however,  by  the  way  in  which  the  Gospel  is  appealing  even  to  those 
tribes   once   accounted   the   most   warlike,    savage,   and    untamable. 


Former  Methodist  Church  in  Phoenix,  Ariz. 


Eloquent  preachers  have  arisen  among  the  Sioux,  and  some  of  .their 
communities  have  been  completely  transformed.  Among  the  Cana- 
dian Indians  the  Church  Missionary  Society  of  London  has  carried 
on  work  since  1820,  and  that  society  now  reports  that  "  the  majority 
of  the  Indians  in  northwest  Canada  have  by  this  time  embraced 
Christianity." 


Thirty-five 


The  Greater  West 


229 


Among  the  American-born  whites  the  work  consists  mostly  in  gather- 
ing together  in  the  smaller  communities  a  half  dozen  or  a  score  of 
persons,  many  of  whom  may  not  be  church  members,  but  all  of  whom 
are  anxious  that  their  children  and  the  community  shall  have  the 
advantages  of  a  church  and  Sunday  school.  The  Christians  are  or- 
ganized into  a  church,  and  preaching  services  are  begun.  When  time 
for  building  a  church  edifice  arrives  the  home  mission  society,  or  some 
closely  allied  body,  usually  loans  some  of  the  needed  funds.  Man}^ 
hundreds  of  the  largest  and  most  enterprising  churches  of  the  West 
have  grown  from  beginnings  such  as  these.  The  Canadian  communi- 
ties are  generally  better  provided  with  churches  than  are  those  of  our 
Western  states,  the  reason  being  that  their  American-born  settlers 
are  more  inclined  to  establish  churches  than  are  the  foreigners  who 
are  building  up  our  West.  The  advanced  social  and  economic  con- 
ditions in  western  Canada  are  also  favorable  to  the  church  life.  It  is 
said  that  **  church  organizations  are  numerous,  and  there  are  few 
spots  that  can  be  found,  even  now,  where  they  are  not  accessible." 

Religious  work  among  Western  immigrants  is  largely  done  by 
missionaries  of  their  own  race.  In  the  coast  cities  flourishing  Chinese 
and  Japanese 
churches  have  grown 
from  mission  origins. 
In  the  Bohemian, 
Slovak,  and  Swedish 
colonies  the  native 
tongue  is  generally 
retained  in  the  reli- 
gious services,  there- 
by making  the  work 
more  immediately 
helpful. 

The  present  forces 
are  wholly  inade- 
quate to  meet  the 
need  for  religious 
work  among  Indians,  American-born  whites,  and  immigrants.  The 
attitude  of  the  West  toward  religion  is  one  of  preoccupation  and 
indifference.  The  exigencies  of  a  hard  life,  rather  than  an  intentional 
anti-Christian  spirit,  have  been  working  for  fifty  years  to  create  those 
conditions  which  home  missions  in  the  West  are  designed  to  meet. 
But  for  this  task  men  and  funds  must  be  forthcoming.  Unless  the 
Christian  church  can  give  to  the  entire  West  a  conception  of  Christian 


Present  Methodist  Church,  Phcenix,  Ariz. 


230  The  Conquering  Christ  Lesson 

righteousness,  of  a  Christian  social  order,  and  of  Christian  justice, 
all  to  be  emplo3'-cd  in  public  service  as  well  as  in  the  home,  it  will  have 
failed  of  its  mission  to  the  homeland,  and  if  it  fails  here,  will  it»succeed 
abroad  ? 

ADDITIONAL  READING  REFERENCES. 
(j)  The  new  West  in  the  making.  Roosevelt:  Winning  of  the  West 
(4  vols.),  or  Drake:  The  Making  of  the  Great  West.  (2)  How  the 
deserts  have  become  fruitful  orchards  and  waving  grain  fields. 
Smythe:  The  Conquest  of  Arid  America.  (?)  The  Canadian  territories 
of  the  Northwest  and  their  promise.  See  descriptive  pamphlets  issued 
by  the  transcontinental  railroads,  especially  by  the  Grand  Trunk 
Pacific,  obtainable  from  the  principal  ticket  agencies  in  any  of  the 
large  cities.  See  also  magazine  articles.  (4)  The  class  should  fa- 
miliarize itself  with  its  own  denomination's  operations  in  the  far  West. 
See  the  latest  annual  report  of  the  home  mission  body. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Why  is  the  city  an  important  factor  in  the  national  life?  2.  How 
is  the  economic  development  of  the  national  resources  related  to  the 
growth  of  our  cities?  3.  What  features  of  the  city  constitute  the 
so  called  "  city  problem  "?  4.  What  has  been  the  attitude  of  the 
Protestant  churches  to  this  problem  in  the  past?  5.  How  are  the 
churches  trying  to  solve  the  problem  now?  To  what  extent  have 
the  larger  denominational  organizations  undertaken  the  evangelization 
of  the  city?  6.  State  the  subject  of  to-day's  lesson.  What  is  its 
object? 

QUESTIONS  ON  THE  LESSON. 

1.  Give  some  idea  of  the  area  of  the  West.     (Note  2.) 


2.  How  has  the  land  boom  for  the  Western  states  affected  settlement 
in  Canada? 


3.   What  agencies  have  promoted  the  settlement  of  western  Canada? 


4.  Mention  the  chief  resources  of  these  regions. 


Thirty-nve  The  Greater  West  231 

5.  How   have   horticultural   experiments   been    of   great   economic 
value  in  the  Northwest? 


6.  What  are  the  conditions  among  the  Western  tribes  of  Indians? 
(Note  3.) 


7.  Compare  the  settlement  of  the  Western  states  with  the  settlement 
of  western  Canada. 


8.  Describe  social  conditions  in  the  Canadian  West. 


9.  What  immigrant  races  are  found  in  the  West? 


10.  Tell  what  you  can  of  mission  work  done  for  the  Indians.     (Note 
4.) 


11.  Describe  the  establishment  of  a  church  in  a  western  community. 


12.   What'success  has  attended  work  for  the  Asiatic  immigrants? 


QUESTIONS  FOR  DISCUSSION. 

1.  Give  some  reasons  why  home  missions  in  the  West  are  of  great 
importance.  2.  Which  section  is  likely  ultimately  to  develop  the 
better  social  and  economic  situation,  western  Canada  or  the  western 
United  States  ?  3.  What  effect  is  irrigation  having  on  the  development 
of  the  Western  states?  4.  Tell  what  you  can  of  the  missionary  work 
of  your  own  denomination  in  these  regions.  Do  you  think  this  is 
sufficient  ?     Compare  what  your  denomination  does  for  home  missions 


232  The  Conquering  Christ  ^^^^ 

with  what  it  does  for  foreign  missions,  and  try  to  decide  whether  the 
interest  is  fairly  divided. 

Mission  Gem.  "  The  outcome  of  home  missions  in  America  in  the 
next  twenty-five  years  will  determine  the  destiny  of  American  Protes- 
tantism and  the  nation  itself." — O.  G.  Dale. 

Personal  Thought.  There  is  a  staying  at  home  just  as  heroic  as  a 
going  to  foreign  soil.  The  West  needs  sterling  Christian  men  in  her 
pulpits,  and  is  sending  out  the  clarion  call : 

"  Briiif?  me  men  to  match  my  mountains, 
Brint?  me  men  to  match  my  plains, 
Men  with  empires  in  their  purpose 

And  new  eras  in  their  brains, 
Pioneers  to  clear  thouf,'ht's  marshlands 

And  to  cleanse  old  error's  fen; 
Bring  me  men  to  match  my  mountains, 
Bring  me  men." 


Lesson   36.     MISSIONS    FOR    MEN  OF   THE  SEA.     Work 
Ashore  and  Afloat. 

Scripture  Reading:   God's  Power  Revealed  on  the  Sea.     Ps.  107:23-32. 

Note  1.  Object  of  the  Lesson.  To  show  the  conditions  of  religious 
need  that  long  prevailed  among  the  toilers  of  the  sea,  the  work  that 
is  now  being  done  in  behalf  of  these  men  in  our  port  cities,  and  espe- 
cially the  missions  conducted  on  shipboard  among  the  northern  fishing 
fleets. 

THE  LESSON  UNFOLDED. 

Note  2.  Work  for  Seamen  in  the  Ports.  For  many  years  no  im- 
portant social  class  was  more  neglected  by  Christian  workers  than 
seamen.  The  negro,  whether  bond  or  free,  had  long  been  an  object 
of  missionary  endeavor  before  attention  was  drawn  to  the  sailor. 
Perhaps  this  was  due  to  a  common  belief  that  sailors  have  no  interest 
in  religion.  They  were  usually  uncouth  and  ignorant.  In  many  cases 
they  were  depraved  criminals.  When  they  reached  port,  their  first 
concern  was  the  rumshop,  where  they  soon  spent  all  their  earnings. 
This  was  made  easy  by  an  arrangement  between  the  master  of  a 
vessel  and  the  saloon  keeper  whereby  the  sailors  were  paid  off  in  the 
saloon  and  a  percentage  of  the  amount  was  turned  back  to  the  ship- 
master by  the  rum  seller.  Thus  the  sailor  the  moment  he  landed 
fell  into  the  clutches  of  a  man  bent  only  upon  getting  him  drunk  and 
stripping  him  of  his  money.  Moreover,  the  sailors  were  not  easy  peo- 
ple for  Christian  workers  to  approach.  They  were  mainly  foreigners, 
picked  up  from  the  refuse  population  of  port  cities,   familiar  with 


Thirty-six  MissioHS  for  Men  of  the  Sea  233 

brutal  treatment  and  quick  to  do  unto  others  as  they  had  been  done  by. 
When  in  port  their  lodgings  were  usually  in  the  worst  quarter  of  the 
city.  For  a  stranger  to  go  there  was  likely  to  be  resented  as  an  in- 
trusion and  to  precipitate  a  fight. 

But  these  conditions  have  now  almost  passed  away.  About  half 
a  dozen  missionary  societies  are  ministering  to  the  religious  needs  of 
seamen  in  all  parts  of  the  world.  Of  these  organizations  the  British 
and  Foreign  Sailors'  Society  operates  in  more  than  twenty  different 
countries,  and  other  societies  undertake  a  less  extensive  work.  Most 
of  them  attempt  some  social  work,  but  the  main  emphasis  is  on  evan- 
gelization. In  many  of  the  leading  ports  their  work  is  carried  on  in 
barges  properly  equipped,  or  in  an  overhauled  vessel  of  greater  or 
less  antiquity.  These  "  floating  Bethels  "  are  popular  with  the  sailors, 
who  receive  a  cordial  welcome  to  "  come  aboard  "  as  soon  as  they 
arrive  in  harbor.  More  and  more,  however,  buildings  are  taking  the 
place  of  these  floating  missions,  and  in  some  ports  structures  of  good 
size  and  excellent  equipment  have  been  provided.  The  largest  and 
finest  of  these  is  the  Institute  for  Seamen  in  New  York  City,  conducted 
by  the  American  Seamen's  Friend  Society  This  building,  which 
cost  $325,000,  half  of  which  amount  was  given  by  Mrs.  Russell  Sage, 
is  six  stories  high,  is  finished  inside  in  oak,  marble  and  tiling,  and 
includes  every  possible  comfort  and  necessity  for  the  sailors.  A 
chapel,  auditorium,  restaurant,  library,  swimming-pool  and  dormitory, 
with  billiard,  smoking  and  reading  rooms,  are  some  of  the  attractions 
offered  to  men  who  have  just  completed  wearisome  voyages. 

Similar  work  is  conducted  by  the  naval  branches  of  the  Young 
Men's  Christian  Association.  Among  United  States  naval  forces  there 
are  eight  of  these,  two  of  which  are  located  in  the  Philippine  Islands. 
All  offer  facilities  for  letter-writing,  dormitory  accommodations, 
baths,  meals,  Bible  classes,  games,  laundry  facilities,  and  safe  deposi- 
tories for  money.  The  six  branches  located  in  the  United  States 
alone  received  over  half  a  million  dollars  in  deposits  during  the  year 
1908-1909. 

Statistics  of  the  work  of  these  seamen's  societies  are  difficult  to 
obtain.  Many  of  the  men  are  only  occasional  visitors.  Records  of 
conversion  are  not  to  be  accepted  at  their  face  value,  as  but  few  of 
the  missions  are  in  themselves  also  churches,  and  many  who  profess 
conversion  backslide.  The  work,  too,  is  so  scattered  that  results 
cannot  be  summed  up  with  accuracy.  We  know,  however,  that  many 
a  seaman  has  expressed  deep  appreciation  of  the  privileges  which  he 
has  enjoyed,  thousands  upon  thousands  of  dollars  have  been  saved 
for  families  to  whom  the  money  rightly  belongs,  hours  or  even  days 


234  The  Conquering  Christ 


Lesson 


in  a  strange  city  have  been  passed  with  cheer  and  brightness  by  men 
who  otherwise  would  have  been  driven  to  the  saloon  and  the  cheap 
boarding  house,  and  millions  of  Scripture  portions  and  religious  tracts 
have  been  scattered  broadcast  among  men  of  every  nation  in  their 
own  tongue. 

Note  3.  Conditions  among  the  Fishing  Fleets.  To  appreciate  what 
has  been,  and  is  now  being,  done  for  the  men  who  spend  most  of  their 
time  afloat,  it  will  be  necessary  to  survey  briefly  the  conditions  of 
life  among  the  fishermen  of  the  North  Atlantic  and  of  the  North 
Sea.  The  fishing  industries  of  Great  Britain  [^have  long  been  carried 
on  off  the  east  coast  of  England  and  Scotland,  in  the  wild  and  treacher- 
ous waters  of  the  North  Sea.  Fleets  of  thirty,  forty,  or  even  a  hundred 
and  more  fishing  smacks,  each  fleet  bearing  its  distinctive  name,  such 
as  Hellyer's  Fleet,  the  Great  Northerns,  Gamecock  Fleet,  or  the  Red 
Cross  Fleet,  put  out  from  the  various  fishing  ports  along  the  coast 
and  make  for  the  banks.  The  trip  takes  almost  a  week  with  the  smacks, 
but  steam  trawlers  cover  it  in  less  time.  The  carriers  employed  to 
take  the  catch  to  market  provide  daily  service  between  the  fleets 
and  port.  The  men  formerly  were  ten  weeks  on  the  sea  and  then  had 
a  respite  of  about  a  week  on  land.  To-day  many  of  the  steam  trawlers 
remain  on  the  banks  only  about  two  weeks  at  a  time,  and  carry  their 
catch  to  market  themselves. 

The  life  of  the  fisherman  is  that  which  he  lives  on  the  banks,  and  his 
occupation  is  one  of  the  hardest  and  most  dangerous  to  which  men 
give  themselves.  From  the  day  the  banks  are  reached  until  the  trip 
is  at  an  end,  life  is  one  hard,  relentless  task.  The  trawls  must  be 
shot  and  hauled  three  times  daily,  with  no  Sundays  off — first,  early  in 
the  morning,  again  in  the  afternoon,  and  once  more  at  midnight. 
Between  these  periods  of  toil  the  fisherman  must  find  his  own  time 
for  eating,  sleeping  and  recreation.  For  days  he  knows  no  change  of 
clothing,  sleeping  in  his  sodden  garments,  and  in  winter  weather 
knowing  what  it  means  to  be  called  for  the  midnight  haul  from  the 
close  and  reeking  atmosphere  of  the  forecastle,  with  his  clothing 
steaming  from  the  heat  of  his  body,  to  go  out  into  the  darkness  of  the 
night  and  in  the  teeth  of  a  bitter  gale,  amid  sleet  and  snow,  to  empty 
the  trawl.  Then  comes  the  task  of  cleaning  and  sorting  the  fish, 
washing  and  boxing  them  and  making  record  of  the  same,  all  by  the 
fitful  gleams  of  lantern  light.  Then  below  to  the  forecastle  again 
for  another  snatch  of  sleep  before  the  morning  call.  To  this  must 
be  added  the  once-a-day  task  of  ferrying  all  the  boxed  fish  to  the  steam 
carrier,  which  having  received  the  day's  cargo  makes  an  early  start 
for  the  market. 


Thirty-six 


Missions  for  Men  of  the  Sea 


235 


Added  to  the  hardships  which  such  a  life  entails,  there  used  to  be 
the  inroads  of  the  liquor  ship,  known  as  the  coper.  The  blighting 
effect  of  this  evil  upon  the  fishing  industry  was  so  great — not  only  in 
getting  virtually  all  the  money  which  the  fishermen  possessed,  but 
frequently  in  accepting,  in  lieu  of  cash,  fishing  gear,  which  of  course 
the  men  did  not  own — that  an  Act  of  Parliament  passed  in  1891  made 
it  illegal  to  sell  spirituous  liquors  to  fishermen.  But  this  did  not  stop 
the  traffic,  for  the  coper  simply  changed  his  base  of  operations  to  Bel- 
gium or  Dutch  ports.  It  seemed  impossible  to  drive  him  from  his 
field  of  operations.  And  then  it  was  admitted  that  the  fishermen  ought 
to  have  their  tobacco,  and  this  they  were  only  able  to  obtain  when 
the  coper  came  around.  These  conditions  fostered  negligence  of 
business,  disorderliness,  and  crimes  of  a  more  serious  nature.  And 
a  similar  situation  prevailed  among  the  fishing  fleets  which  sought 
their  luck  on  the  Grand  Banks  off  the  coast  of  Newfoundland  and 
Labrador.     Here  was  a  situation  waiting  for  an  effective  remedy. 

Note  4.  The  Royal  National  Mission  to  Deep  Sea  Fishermen.  To 
relieve  the  conditions  among  the  North  Sea  fishermen  was  the  desire 
of  a  few  persons  who  had  their  interests  at  heart.  But  the  best  they 
could  do  was  to  send  into  the  fleet  as  their  representative  an  occasional 
health-seeker  who  dreamed  of  strength  regained  on  a  fishing  trip. 
It  was  not  till  about  1876  that  this  interest  grew  to  proportions  war- 
ranting the  purchase  of  a  boat  to  be  used  distinctively  as  a  mission 
ship.  At  first  this 
new  vessel  was  the 
subject  of  some  ridi- 
cule among  the  fleets, 
and  immediately  won 
the  enmity  of  the 
liquor  ships.  In  order 
to  compete  with  the 
latter  it  became  neces- 
sary for  the  mission 
ship  to  carry  tobacco, 
papers,  books,  mit- 
tens and  mufflers,  and 
anything  that  would 
help  to  win  the  fisher- 
men from  the  grip  of 
the  coper.  This  was 
not  easy,  for  the  men  had  to  have  tobacco,  and  at  first  the  mission 
ship  could  not  possibly  sell  it  as  cheaply  as  the  enemy.     Ultimately, 


A  Mission  Ship  on  the  North  Sea. 


236  The  Conquering  Christ  ^^^^""^ 

however,  through  large  philanthropy  combined  with  shrewd  business,  the 
mission  ship  was  able  to  sell  tobacco  for  two  thirds  of  the  coper's  price. 
This  was  the  master  stroke  of  the  mission  forces,  and  with  it  the  ruin  of 
the  coper  began.  Gradually  this  creature  of  evil  has  been  driven  from 
the  seas  and  the  work  of  the  Royal  National  Mission  has  increased  until 
its  sphere  of  work  includes  the  North  Sea  trawling  fleets,  the  mackerel 
fishers  of  the  Channel  and  southwest  coast  of  Ireland,  the  trawlers 
and  herring  fishers  of  the  west  coast,  the  cod  fisheries  of  Labrador, 
covering  a  coast  line  of  six  hundred  miles,  and  the  east  and  north 
shores  of  Newfoundland.  The  floating  equipment  comprises  three 
hospital  steamers  carrying  qualified  medical  aid,  and  capable  of  caring 
for  men  who  have  suffered  injury  at  sea,  four  dispensary  vessels 
capable  of  rendering  first  aid  to  the  injured,  though  not  installed  with 
hospital  equipment,  one  old  vessel  used  as  a  harbor  mission  station, 
the  fully  equipped  hospital  ship  Strathcona,  now  at  work  along  the 
Labrador  coast,  and  three  hospital  steam  trawlers  of  about  275  tons  each 
which  have  been  specially  constructed  for  the  mission  and  equipped 
with  every  convenience  both  for  fishing  and  for  medical  and  reli- 
gious work.  The  land  equipment  of  this  organization  comprises  about 
twelve  fishermen's  institutes  at  the  chief  fishing  centers  along  the  coast, 
as  at  Aberdeen,  Hull,  Yarmouth,  and  Folkestone.  These  institutes 
contain  coffee  bars,  recreation  rooms,  and  dormitory  accommodations. 
On  the  Labrador  coast,  under  Dr.  Grenfell,  are  Battle  Harbor  Hospital, 
Indian  Harbor  Hospital,  Harrington  Hospital,  and  St.  Anthony 
Hospital,  all  of  which,  besides  being  institutions  for  the  alleviation 
of  pain  and  suffering,  are  centers  of  social  influence  and  Christian 
enterprise.     A  summary  of  a  single  recent  year  of  work  is  as  follows: 

Patients  treated  (medical  and  surgical  cases)   15,512 

Missionary  visits  jjaid  (approximately)    3,933 

Religious  services  held 2,940 

Total  number  of  attendances  (including  mission  crews)    45, 1 19 

Temperance  pledges  taken ~ 502 

Estimated  number  of  visits  paid  to  institutes 350,225 

Number  of  times  institute  beds  occu]>ied    15,()38 

Number  of  letters  written  and  received  by  fishermen  (approx.)  28,9 1 2 

Healthy  literature   distributed over  50  tons. 

Such  a  work  as  this,  while  it  does  not  record  a  definite  number  of 
conversions,  is  clearly  an  illustration  of  the  si)irit  of  Christianity.  As 
such  it  speaks  for  itself. 

ADDITIONAL  READING  REFERENCES. 

(/)  The  Labrador  country,  Grenfell  and  others:  Labrador,  the 
Country  and  the  People.  (2)  As  a  worker  sees  the  work.  Grenfell: 
Harvest  oj  the  Sea.      (j)   Some  of  the  literature  obtained  by  the  class 


Thirty.six  Missious  for  Men  of  the  Sea  237 

secretary  from  the  Royal  National  Mission  to  Deep  Sea  Fishermen. 
(4)  Reports  of  any  of  the  organizations  carrying  on  work  for  seamen 
in  the  port  cities.  These  reports  will  not  be  readily  procured  except 
by  classes  in  cities  where  the  work  is  conducted. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  general  extent  of  the  territory  studied  in  the  last 
lesson?  2.  In  what  respects  is  the  Canadian  West  different  from  the 
West  of  our  country?  3.  Which  field,  would  you  say,  is  in  the  greater 
need  of  home  missionary  work?  Why?  4.  To  what  extent  has  the 
work  among  the  Indians  been  successful?  o.  What  home  mission 
work  in  the  West  is  being  conducted  by  your  own  denominational 
society?     6.   What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  -^as  for  many  years  the  attitude  of  Christian  workers 
toward  the  seamen?     (Note  2.) 


2.  Account  for  this  lack  of  Christian  interest  in  the  welfare  of  sailors. 


3.   What  work  for  seamen  is  now  being  done  in  the  port  cities? 


4.   Tell  what  you  can  of  the  Young  Men's  Christian  Association  work 
in  the  navy. 


5.   Where  do  the  great  fishing  fleets  operate  ?     (Note  3.) 


6.   Describe  something  of  the  life  of  a  fisherman  on  the  North  Sea. 


7.   What  was  the  influence  of  the  coper  on  the  British  fishing  in- 
dustry ? 


238  The  Conquering  Christ 


Lesson 


8.   Wiat  were  the  first  efforts  made  to  relieve  the  conditions  among 
the  North  Sea  fishermen?     (Note  4.) 


9.  Mention  some  of  the  difficulties  met  as  the  work  progressed. 


10.   State  the  sphere  of  labor  of  the  Royal  National  Mission  to  Deep 
Sea  Fishermen. 


1 1 .   What  is  the  present  equipment  of  this  organization  ? 


12.   In  what  branch  of  the  work  are  many  persons  in  the  United 
States  particularly  interested  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  How  would  you  compare,  for  importance,  the  work  for  seamen 
with  the  work  for  the  West?  2,  Will  the  class,  if  it  be  in  a  port  city, 
undertake  any  active  support  of  work  for  seamen?  3.  In  what  ways 
would  it  be  possible  to  aid  the  work  along  the  Labrador  and  New- 
foundland coasts?  4.  Would  you  say  that  this  work,  even  when  it 
does  not  result  in  recorded  conversions,  is  eminently  Christian?  5. 
What  features  of  this  work  make  a  strong  appeal  to  the  heroic  elements 
in  young  men  and  young  women? 

Mission  Gem.  "  Here  is  not  an  occasion  for  indirections  and 
spiritual  incantations;  it  is  a  plain  demand  for  inspiration  which  goes 
straight  to  the  heart,  a  sanctified  ingenuity  in  finding  out  what  is  to 
be  done,  and  then  a  hearty,  exuberant  doing  that." — Ale  A  fee. 

Personal  Thought.  When  I  review  the  heroism  that  marks  some  of 
God's  noljicinen  and  noblewomen,  I  feel  something  of  a  sense  of  shame 
that  my  life  has  been  characterized  by  a  dearth  of  results  in  the 
advancement  of  the  kingdom.  It  is  time  for  me  to  decide  now  whether 
I  shall  be  among  those  who  **  go  out  and  try  to  do  something,"  or 
among  those  who  *'  stay  at  home  and  wonder  why  they  don't  do  it 
some  other  way," 


Thirty.seven  The  Children  of  Israel  239 

Lesson    37.     THE    CHILDREN    OF   ISRAEL.     Features    of 
Christian  Work  among  the  Jews. 

Scripture  Reading :   The  Promise  of  Mercy  to  Zion.     Zech.  1:12 — 2:5. 

Note  1.  Object  of  the  Lesson.  To  show  the  conditions  which  obtain 
in  the  Jewish  communities  throughout  the  world,  and  the  character, 
difficulties  and  results  of  Christian  missions  among  the  Jews  both 
abroad  and  in  this  country. 

THE  LESSON  UNFOLDED. 
Note  2.     Conditions  in  the  Jewish  Communities  throughout  the  World. 

Of  the  twelve  million  Jews  in  the  world  about  three  quarters  are  in 
Europe,  and  of  the  European  Jews,  Russia  contains  more  than  half. 
Austria-Hungary  contains  two  millions,  Germany  over  half  a  milHon, 
Rumania  and  the  British  Isles  each  about  a  quarter  of  a  million, 
Turkey,  Holland,  France  and  the  other  European  states  smaller 
numbers.  Less  than  half  a  million  are  found  in  Asia  or  in  Africa, 
while  approximately  one  and  a  quarter  milHons  have  made  their 
home  in  the  United  States.  From  these  figures  it  is  seen  that  the  Jews 
are  widely  though  unevenly  scattered  throughout  the  world.  Their 
distribution  has  been  determined  largely  by  persecution  and,  less 
frequently,  by  the  favor  of  governments.  Thus  as  early  as  1619, 
when  the  Jew  was  drinking  his  cup  of  bitterness  in  almost  every 
country  of  Europe,  Holland  granted  to  him  the  right  of  citizenship. 
Immediately  there  was  an  influx  of  Jews,  Amsterdam  became  known 
as  the  New  Jerusalem,  and  to-day  the  country  shelters  over  a  hundred 
thousand  of  them. 

In  Russia  they  are  legally  permitted  to  reside  only  in  certain  western 
provinces,  sixteen  in  number,  known  as  the  "  Pale,"  where  the  law 
restricts  the  number  of  Jewish  male  students  to  ten  per  cent  of  the 
whole  number  of  students.  Here  also  persecution  and  oppression  was 
for  years  so  severe  as  to  preserve  among  the  Jews  a  certain  unity  of 
ideal;  the  fellowship  of  suffering  gave  rise  to  a  common  longing,  and 
kept  alive  the  embers  of  a  patriotic  nationalism.  It  seemed  to  these 
oppressed  people,  as  Zangwill  said,  that  possibly  "  Pale  may  be  only 
Providence's  way  of  spelling  Palestine." 

In  Italy  under  the  papacy  the  Jews  suffered  oppression  for  many 
years.  Pope  Paul  IV  instituted  the  Ghetto  in  Rome.  This  was  a 
small  quarter  of  the  city,  separated  from  the  rest  by  walls  and  gates. 
The  narrow  and  dirty  streets  ran  down  to  the  margin  of  the  Tiber. 
Here  all  the  Jews  of  Rome  were  forced  to  live,  nor  were  they  permitted 
outside  after  nightfall.     In  1848  the  gates  were  removed,  and  in  1870, 


240  The  Conquering  Christ  ^^^^ 

at  the  time  of  the  overthrow  of  the  papacy,  the  Jews  were  freed  from 
their  civil  disabihties  and  made  citizens  of  the  kingdom.  ^More  recently 
the  segregation  of  the  Jews  has  been  discontinued. 

In  Austria-Hungary  as  early  as  1867  nominal  rights  of  citizenship 
were  granted  to  the  Jews,  but  in  reality,  the  lot  of  the  Jew  there,  up 
to  the  present  time,  has  been,  as  in  most  papal  countries,  a  most 
unhappy  one.  In  Rumania  the  laws  exclude  them  from  schools, 
from  the  higher  walks  of  Hfe,  and  from  citizenship.  A  recent  law 
promising  full  and  free  citizenship  is  simply  a  covert  scheme  for  getting 
their  money.  They  are  in  a  worse  condition  than  aliens,  since  they 
are  forced  to  bear  the  burdens  of  citizenship,  such  as  service  in  the 
army,  without  enjoying  any  of  its  privileges. 

In  Germany,  where  the  Jews  have  been  less  oppressed  than  in  most 
other  European  countries,  many  have  attained  high  positions  in  pro- 
fessional and  public  life.  Scarcely  a  university  in  Germany  that 
does  not  have  one  or  more  of  its  faculty  members  from  this  race. 
In  Berlin  there  are  more  than  a  thousand  Jewish  lawyers  and  doctors, 
and  the  Jewish  students  in  the  universities  proportionately  outnumber 
the  Germans.  England  and  the  United  States  have  long  been  regarded 
by  the  Jews  as  countries  of  refuge,  though  even  here  they  have  been 
exposed  to  petty  persecution  and  social  ostracism. 

Note  3.  Difficulties  in  Jewish  Mission  Work.  Work  for  the  evan- 
gelization of  the  Jews  is  beset  with  certain  peculiar  difficulties. 
In  the  first  place,  since  Judaism  preceded  Christianity,  its  adherents 
take  a  natural,  as  well  as  a  national,  pride  in  their  loyalty  to  it.  The 
native  ability  of  the  Jewish  race,  which  the  hardest  oppression  could 
not  destroy,  has  produced  a  proud  and  sometimes  arrogant  spirit. 
Moreover,  centuries  of  oppression  under  so-called  Christian  govern- 
ments have  made  the  Jew  intensely  hostile  to  all  that  goes  by  the 
name  of  Christian.  He  has  learned  from  experience  that  the  brother- 
hood which  he  finds  within  his  own  race  is  more  real  than  any  Christian 
brotherhood  it  has  been  his  lot  to  know.  When,  therefore,  he  drifts 
away  from  his  own  faith,  he  is  more  likely  to  become  indifferent  to  all 
religion  than  friendly  to  Christianity. 

A  second  class  of  difficulties  are  those  which  pertain  to  the  Christian 
church  and  the  Christian  individual.  How  many  Christians  are 
interested  in  the  conversion  of  the  Jew?  Are  you?  Is  your  church? 
Are  any  of  your  Christian  associates?  Is  the  Gentile  any  more  kindly 
disposed  to  the  Jew  than  the  Jew  is  to  the  Gentile  ?  Has  not  the  anti- 
Semitic  feeling  in  Europe  been  too  often  aroused  by  tlie  mere  success 
of  the  wealthy  or  brilliant  Jew,  and  has  it  not  with  i)eculiar  incon- 


Thirty-seven  xhe  Children  of  hrael  241 

sistency  vented  itself  upon  the  poor  Jew?  One  of  the  greatest  hin- 
drances to  the  conversion  of  Israel  is  the  fact  that  the  profession  of 
love  with  which  the  missionary  greets  the  Jew  is  not  borne  out  by  the 
attitude  of  the  Christian  church. 

A  third  class  of  difficulties  are  those  wHch  arise  from  civil  prohibi- 
tions. In  Russia  the  state  church  practcally  controls  the  religious 
situation,  and  strenuously  opposes  any  eTorts  at  religious  work  by 
bodies  other  than  itself.  Missionary  work  in  behalf  of  the  Jew  is 
therefore  strictly  forbidden.  In  Austria- 1 ungary  Protestant  mission 
work  of  any  kind  is  carried  on  with  great  dfficulty  owing  to  the  opposi- 
tion of  the  papacy.  Even  in  this  counlry  similar  difficulties  have 
been  encountered.  In  1819  the  Society  f«r  the  Evangelization  of  the 
Jews  was  formed  in  New  York  City,  and  application  for  a  charter  of 
incorporation  was  presented  to  the  legisliture.  The  charter  was  re- 
fused, on  the  ground  that  "  the  proselytiing  of  citizens  is  prohibited 
by  the  Constitution."  A  charter  was  finally  obtained,  however, 
when  the  society  changed  its  name  to  the  American  Society  for 
Ameliorating  the  Condition  of  the  Jews.  When  the  Jew  gets  a  truer 
understanding  of  Christianity,  and  the  Christian  learns  to  practise 
it,  when  the  civil  governments  grant  him  iqual  rights  with  other  citi- 
zens, and  when  his  social  standing  is  detemined  by  merit  rather  than 
by  nationality,  then  Christian  missions  ta  his  behalf  will  be  more 
fruitful. 

Note  4.  Jewish  Missions  Abroad.  Grat  Britain  leads  the  world 
in  the  conduct  of  Christian  missions  for  ^ws.  Though  she  has  but 
twenty-eight  societies,  as  compared  with  t\e  forty- five  in  the  United 
States,  these  societies  carry  on  work  at  135  sations  and  employ  almost 
seven  hundred  laborers,  one  fourth  of  whai  are  Hebrew  Christians. 
Of  the  sixteen  European  societies,  four  are  in  Russia,  and  three  each 
in  Germany,  the  Netherlands,  and  Scandimvia.  Their  work  is  com- 
paratively small,  limited  chiefly  to  their  respective  countries.  Several 
of  the  British  societies,  however,  carry  on  wck  throughout  the  world. 
Only  a  small  per  cent  of  Jewish  missions  ac  denominational,  though 
worthy  exceptions  to  denominational  indiffeence  are  the  Presbyterian 
churches  of  Ireland  and  Scotland,  the  Luthean  churches  of  Germany 
and  America,  the  Episcopal  church  of  Englaii,  and  the  Presbyterian 
church  (North)  of  this  country. 

The  work  of  several  of  the  British  societies  my  be  briefly  mentioned. 
Ridley  H.  Herschell,  a  Polish  Jew,  driven  infe  scepticism  in  the  Uni- 
versity of  Berlin,  drifted  to  England,  where  le  was  converted  by  the 
message  from  a  leaf  of  the  New  Testament,  "w  ich  a  grocer  had  used 


242  The  Conquering  Christ  Lesson 

as  wrapping  paper.  This  Hebrew  convert  became  zealous  for  the  con- 
version of  his  fellow  Jews,  loured  the  continent  and  preached  to  the 
Jews  of  London.  He  estabished  a  Home  for  Jews  in  Woolwich  and 
another  in  London.  In  lSi2  he  became  one  of  the  founders  of  the 
British  Society  for  the  Prcpagation  of  the  Gospel  among  the  Jews, 
which  is  to-day  occupying  ten  European  cities,  and  six  English  cities, 
together  with  Tunis  and  Paestine.  The  London  Society  for  Promoting 
Christianity  amongst  the  J^ws,  founded  in  1809,  mainly  through  the 
efforts  of  the  Rev.  Lewis  Vay,  is  in  close  affiliation  with  the  Church 
of  England,  by  the  membe:ship  of  which  it  is  supported.  It  carries 
on  work  in  nine  English  dies,  eleven  European,  seven  Asiatic,  four 
African  fields,  and  in  Monreal  and  Ottawa.  The  Mildmay  Mission 
to  the  Jews,  founded  in  B76,  supports  itinerating  missionaries  in 
Great  Britain,  Europe  and  ifrica.  A  large  part  of  its  work  has  been 
the  free  distribution  of  the  ^ew  Testament  among  Jews  in  all  countries 
where  it  works.  In  Russia  t;  supports  six  Bible  depots,  and  in  London 
maintains  the  most  complet<  Jewish  mission  building  in  the  world. 

In  Germany,  Christian  mlsions  to  Jews  are  noted  for  the  prominence 
of  their  leaders,  a  number  Df  whom  have  been  university  professors. 
The  Berlin  Society  for  the  Promotion  of  Christianity  among  the  Jews, 
which  reports  more  than  sk  hundred  baptized  converts,  was  founded 
in  1822  largely  through  the  efforts  of  the  eminent  and  devoted  Prof. 
Friedrich  Tholuck  of  the  University  of  Berlin.  Another  professor 
of  the  same  institution,  )r.  Hermann  Strack,  has  for  years  been 
prominent  as  editor  of  He'-rew-Christian  publications,  as  for  instance, 
Nathanael,  the  organ  of  he  Berlin  Society,  and  the  Yearbook  of  the 
Evangelical  Missions  amcig  the  Jews.  The  impulse  for  Jewish  mis- 
sions in  the  Lutheran  chirch  of  Germany  was  first  encouraged  and 
then  organized  by  Prof.  Tranc  Delitzsch,  of  the  University  of  Leipsig. 
After  founding  what  is  kiown  as  the  Central  Organization  of  Saxony, 
in  1871,  he  translated  the^ew  Testament  into  almost  faultless  Hebrew, 
in  order  that  a  good  tranlation  might  be  available  for  his  kinsmen  in 
Germany  and  other  partsof  the  world. 

In  Russia,  restrictive  Igislation  makes  colportage  and  Bible  depots 
the  only  feasible  mean  of  mission  work.  The  Mildmay  Mission 
Bible  depots,  however, have  obtained  permission  "to  explain  the 
nature  of  the  book  "  jid  this  practically  gives  the  colporteur  the 
opportunity  to  preach  te  Gospel. 

In  papal  and  Mohaimedan  countries,  Jewish  missions  are  con- 
ducted with  great  difficlty  and  in  the  face  of  active  hostility.  Never- 
theless, the  work  of  theFree  Church  of  Scotland  established  in  Austria- 


Thirty-seven  jke  Children  of  Israel  243 

Hungary  approximately  seventy-five  years  ago  has  produced  a  worthy 
list  of  converts  of  whom  are  the  noted  commentator  Adolph  Saphir, 
whose  family  was  the  firstfruits  of  the  mission,  Dr.  Alfred  Edersheim, 
the  celebrated  author,  and  G.  R.  Lederer,  a  well-known  figure  in 
American  missions  to  the  Jews  by  reason  of  his  fruitful  service  in 
New  York  City.  In  Italy  the  papacy,  prior  to  its  downfall,  attempted 
to  convert  the  Jews  by  force,  demanding  of  the  Ghetto  residents  that 
they  provide  a  Jew  each  year  for  public  baptism — "  an  indignity 
which  the  Jews  shrewdly  sought  to  minimize  by  presenting  the  same 
Jew  on  several  occasions."  The  impression  created  upon  the  Jewish 
mind  by  papal  Christianity  has  been  very  unfavorable  to  Protestant 
missions  for  Jews  in  Catholic  countries. 

Note  5.  Jewish  Missions  in  the  United  States.  The  forty-five 
societies  in  the  United  States  maintain  work  at  forty-eight  stations 
and  use  147  laborers,  of  whom  one  third  are  Hebrew  Christians.  It 
will  be  seen  from  these  figures  that  the  societies  are  generally  small, 
and  limit  their  work  to  one  mission  station.  Nine  of  them  are  in 
New  York  City,  which  with  its  350,000  Hebrews  is  the  greatest  Jewish 
center  of  the  world;  and  four  of  them  are  located  in  Chicago.  No 
large  movement  in  behalf  of  the  evangelization  of  the  Jews  has  been 
set  on  foot  and,  though  many  organizations  have  been  at  w^ork,  the 
results  have  been  meagre  as  compared  with  the  British  work.  Apart 
from  one  station  in  Russia,  maintained  by  a  Lutheran  organization, 
no  foreign  work  is  attempted  by  the  American  societies;  though 
some  of  the  work  both  of  the  foreign  and  the  home  mission  societies 
of  the  various  denominations  is  for  Jews.  The  task  as  presented  in 
New  York  is  too  vast  for  the  forces  engaged  in  it.  One  ward  in 
Brooklyn  having  a  population  of  twenty  thousand  Jews  has  not  a 
single  Protestant  church  or  mission,  while  in  one  Jewish  section  of 
Manhattan,  where  there  are  221,000  Jews,  there  is  an  average  of  but 
one  Protestant  church  to  each  22,000  Jews. 

The  work  for  Jews  has  been  carried  on  with  so  little  effort  at  co- 
operation and  proper  division  of  territory  that  the  greatest  inequalities 
with  respect  to  the  proportionate  distribution  of  missionaries  exists. 
Russia  has  only  one  missionary  to  each  650,000  Jews  while  for  every 
fifty  thousand  Jews  in  their  population  Holland  has  one  missionary, 
France  three,  the  United  States  four,  Great  Britain  thirty-one,  and 
Palestine  thirty-four.  The  great  need  is  for  Christian  churches  to 
undertake  an  aggressive  work,  and  by  proper  organization  and  equable 
division  of  forces,  place  the  entire  movement  for  the  salvation  of  Israel 
upon  a  firm  basis.     Were  the  great  denominations  to  organize  Jewish 


244  The  Conquering  Christ 


Lesson 


departments  in  their  home  mission  work,  they  might  by  earnest 
endeavors  bring  the  Jew  to  realize  that  the  Christian  church  is  in- 
terested in  his  spiritual  welfare.  The  debt  of  the  Christian  to  the  Jew 
will  never  be  adequately  discharged  until  they  stand  together  as 
brothers  in  the  household  of  faith. 

ADDITIONAL  READING  REFERENCES. 

(j)  Mission  work  among  Jewish  women.  Yearbook  of  the  Evan- 
gelical Missions  among  the  Jews,  pp.  80-92.  (2)  Historical  review 
of  missions  to  Jews.  Bliss:  Encyclopedia  of  Missions,  pp.  351-358. 
(j)  A  sketch  of  Jewish  missions  throughout  the  world.  Thompson: 
A  Century  of  Jewish  Missions. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  features  combined  in  an  earlier  day  to  make  mission  work 
among  seamen  unattractive?  2.  Tell  what  you  can  of  work  in  their 
behalf  in  our  port  cities.  3.  In  what  way  does  the-  Young  Men's 
Christian  Association  work  for  men  of  the  navy?  4.  Describe  the 
North  Sea  work  of  the  Royal  National  Mission.  5.  What  is  the  nature 
of  Dr.  Grenfell's  work  along  the  Labrador  coast?  6.  What  is  the 
subject  of  to-day's  lesson ?     its  object  ? 

QUESTIONS  ON  THE  LESSON. 

1 .  About  how  many  Jews  are  there  in  the  world  ?  What  is  their  geo- 
graphical distribution  ?     (Note  2.) 


2.  What  has  been  an  important  factor  in  determining  this  distribu- 
tion? 


3.   Describe  the  state  of  the  Jews  in  Russia;  in  Italy;  in  Austria- 
Hungary;  in  Germany;  in  Great  Britain  and  the  United  States. 


4.   What  difficulties  in  Jewish  mission  work  arise  from  the  Jewish 
side?     (Note  3.) 


5.   What  difficulties  in  Jewish  mission  work  arise  from  the  Christian 
side? 


Thirty-seven  jke  Children  of  Israel  245 

6.  Mention    other    difficulties    which    the  missionary  to    the    Jews 
frequently  encounters. 


7.   In  what  countries  do  Jewish  missionary  societies  flourish  ?     (Note 
4.) 


8.  "What  can  you  say  of  the  British  Society  for  the  Propagation  of 
the  Gospel  among  the  Jews? 


9.  Tell  what  you  can  of  any  other  English  missions  to  the  Jews. 


10.  Mention  some  features  of  the  work  in  Germany. 


11.  Tell  something  of  the  work  in  Russia ;  in  papal  lands. 


12.  What   may   be   said   about  Jewish   missionary   efforts   in   this 
country?     (Note  5.) 


13.  What  improvements  would  you  suggest  in  the  general  conduct 
of  missions  for  Jews  throughout  the  world  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  has  been  the  usual  order  of  Christian  missions,  to  Jew  first 
and  Gentile  second,  or  Gentile  first  and  Jew  second?  How  does  this 
compare  with  the  teachings  of  Christ  and  the  practice  of  Paul?     What 


246  The  Conquering  Christ  Lesson 

place  should  Jewish  missions  hold  in  a  Christian  dispensation  ?  2.  How 
might  the  Christian  denominations,  as  such,  manifest  an  interest  in 
the  evangehzation  of  the  Jews?  3.  What  considerations  weigh 
against  the  employment  of  Hebrew  Christians  as  missionaries?  What, 
in  favor?  4.  Should  Hebrew  Christians  be  required  to  give  up  keeping 
the  laws  of  Judaism ?  Why?  5.  Would  you  rather  contribute  to  the 
Jewish  mission  work  of  an  individual  or  to  that  of  an  organization? 
6.  Why  does  the  Christian  church  owe  a  debt  of  gratitude  to  the  Jews? 

Mission  Gem.  "  The  day  is  short,  the  work  is  vast,  the  reward 
is  great,  the  Master  urges." — The  Talmud. 

Personal  Thought.  If  Christ  is  truly  in  me,  then  I  know  no  man 
any  more  as  Jew  or  Gentile,  but  every  man  as  brother.  If  my  life  invali- 
dates this  conclusion,  of  what  real  value  is  my  Christian  profession  ? 


Lesson  38,     UNEVANGELIZED  AREAS.     Vast  Regions  yet 
Unreached  by  Christian  Forces. 

Scripture  Reading  :  The  Mind  of  Christ,     Phil.  2: 1-11. 

Note  1.  Object  of  the  Lesson.  To  indicate  the  degree  of  religious 
destitution  in  our  own  country,  the  extent  of  unoccupied  territory 
both  within  and  outside  of  mission  fields,  and  some  of  the  conditions 
which  hinder  complete  occupancy. 

THE  LESSON  UNFOLDED. 

Note  2.  Religious  Destitution  in  our  own  Country.  Christian 
Americans  delight  to  boast  that  they  live  in  a  Christian  land.  As  far 
as  American  life  and  institutions  reflect  Christian  ideals,  and  the 
civilization  which  we  enjoy  is  the  legitimate  fruit  of  Christianity,  so 
far  the  boast  may  be  made  with  truth.  But  if  by  "  Christian  land  " 
is  meant  that  the  population  is  almost  wholly  aUied  with  the  Christian 
movement,  then  the  boast  is  idle  and  untrue. 

In  our  New  England  states,  and  in  many  parts  of  New  York  and 
'Pennsylvania,  thousands  live  so  far  removed  from  any  church  that 
attendance  upon  rehgious  service  is  practically  impossible.  In  other 
communities,  usually  in  more  or  less  remote  and  thinly  settled  places, 
where  adverse  climatic  conditions  x^revail  during  ])art  of  the  year, 
it  is  feasible  to  hold  services  for  a  limited  x^eriod  only.  In  such  com- 
munities the  people  have  the  privilege  of  attending  church  and  Sunday 
school  only  four  or  six  months  each  year.     Thus  there  are  communities 


Thirty-dghi  Unevan^Uzed  Areas  247 

even  in  the  most  thickly  settled  states  where  no  ample  provision  is 
made  for  religious  teaching. 

But  in  the  Western  and  Southern  states  religious  destitution  is 
much  greater.  Even  if  all  towns  and  villages  were  provided  with 
churches,  their  influence  does  not  always  extend  over  the  large  in- 
tervening tracts.  To  be  sure,  these  interurban  spaces  are  thinly 
settled,  but  in  the  aggregate  they  represent  not  only  thousands  of 
square  miles  of  territory,  but  thousands  of  famiHes  without  religious 
privileges.  In  addition  to  the  interurban  spaces,  many  Western 
towns  and  villages  of  between  on?  hundred  and  fifty  and  one  thousand 
inhabitants  have  not  a  church  or  Sunday  school.  In  one  state  over 
five  hundred  post  office  communities  have  no  Christian  services. 
The  report  of  one  of  our  larger  denominations  states  that  in  the  entire 
West  there  are  between  four  ard  five  thousand  such  places,  and  that 
more  than  a  thousand  of  then  are  fair-sized  towns  and  villages. 
Even  in  the  middle  West,  similar  conditions  exist.  The  center  of 
Cook  County,  Illinois,  in  which  Chicago  is  situated,  is  said  to  be  "  all 
solid  Bohemian  farms.  No  Chrfetian  work  is  being  done  among  these 
people  except  among  the  few  that  are  located  in  the  towns."  This 
county  is  reputed  to  be  the  strongest  infidel  center  in  the  United 
States. 

A  home  mission  secretary  reports  that  groups  of  Christian  people 
in  eighteen  towns  where  there  is  no  church  building  are  appeahng  for 
funds  in  order  that  they  may  bi.ild  places  of  worship ;  but  he  adds  with  a 
touch  of  pathos  that  all  these  requests  must  be  refused.  Eight  coun- 
ties of  Louisiana  are  without  £  Protestant  church.  Similar  conditions 
prevail  in  several  other  states. 

Among  the  Indian  tribes,  also,  there  are  groups  and  reservations 
as  yet  untouched  by  the  Gosj»el.  The  most  recent  figures  show  that 
more  than  forty  bands  and  tribes  in  the  United  States  are  wholly 
destitute  of  Christian  opportunities,  to  say  nothing  of  the  utter  in- 
adequacy of  provision  made  fo:  some  of  the  larger  tribes  (see  Lesson  35, 
Note  4). 

Note   3.     Unevangelized   Ar«as  within   Foreign  Mission  Fields.     In 

the  foreign  field  the  situation  is  much  like  that  in  our  own  country, 
except  that  the  mission  stations  are  much  farther  apart.  The  situa- 
tion in  China  is  typical  of  all  foreign  fields.  A  glance  at  any  one  of  the 
provinces  regarded  as  an  "  occupied  field  "  shows  that  wide  areas,  in 
many  instances  whole  prefectures,  or  counties,  or  even  several  con- 
tiguous prefectures,  with  large  cities  and  towns,  do  not  contain  a 
single  Christian  mission  station.    The  province  of  Anhwei,  for  example, 


248  The  Conquering  Christ  ^«««o« 

which  contains  twenty-six  mission  stations  in  nineteen  cities,  well 
scattered  throughout  the  province,  seems  to  be  fairly  well  supplied 
with  mission  workers.  Yet  it  has  two  prefectures  with  an  aggregate 
area  of  over  five  thousand  square  miles,  and  a  population  of  more 
than  two  and  a  quarter  millions,  withcut  any  provision  for  missionary 
work.  Another  prefecture  of  this  province,  Hweichow,  almost  equally 
large,  lias  a  population  of  three  and  a  half  millions.  In  this  pre- 
fecture two  missionaries  are  engaged.  The  district  is  technically 
"  occupied,"  but,  under  such  conditions,  the  term  means  almost 
nothing. 

In  Japq,n,  where  the  average  population  per  missionary  is  sixty- 
six  thousand,  one  district  containing  almost  a  million  people  is  without 
the  Gospel,  and  another  district,  with  one  and  a  quarter  millions  of 
people,  has  only  one  missionary — a  lo.ie  woman.  Other  districts  are 
almost  as  poorly  provided  for,  yet  Japan  is  regarded  as  "  occupied." 

From  India  comes  the  same  story  of  large  unoccupied  areas  between 
the  stations.  Yet  the  situation  in  China,  Japan,  and  India,  is  far 
better  than  in  South  America  and  Africa. 

Note  4.     Unevangelized   Areas   outside  of  Foreign  Mission   Fields. 

Many  persons  have  an  idea  that  all  nations  have  now  heard  the  Gospel. 
But  this  is  not  so.  A  partial  list  of  the  fields  as  yet  uncared  for  by 
Protestant  Christianity  gives  a  total  population  of  over  113,000,000. 
The  northern  half  of  Manchuria,  Chinese  Turkistan,  Thibet,  Bhutan 
and  Nepal,  Afghanistan,  and  Russian  Turkistan  represent  an  area 
equivalent  to  that  of  the  United  States  and  a  population  estimated 
at  twenty-six  millions.  In  none  of  these,  except  the  last,  is  there  a 
single  missionary.  The  unoccupied  territory  of  central  Africa  is  said 
to  have  a  population  of  fully  seventy  millions.  Three  provinces  in 
Arabia,  with  a  population  of  three  millions,  have  not  a  single  mis- 
sionary. In  a  section  of  country  lying  east  of  the  Jordan  there  are 
550,000  people  with  no  missionary;  in  the  Madeira  Archipelago  are 
two  millions  and  no  missionary,  and  on  the  Malay  Peninsula  another 
million  is  similarly  neglected.  Still  o:her  millions  are  unprovided 
with  the  Gospel  in  South  America.  In  most  of  these  fields  the  Bible 
societies  are  doing  what  they  can  to  prepare  the  way  for  the  missionary. 
These  figures  show  that  Christianity  still  has  abundant  territory 
to  occupy.  When  it  is  remembered  that  the  sphere  of  influence  and 
the  occupied  territory  of  the  Christian  church  has  probably  been 
largely  overestimated,  the  figures  given  above  will  be  recognized  as 
conservative.  The  church  is  only  beginning  to  see  the  magnitude 
of  her  problem.     The  conquering  of  new  territory,  the  efficient  occupa- 


Thirty-eight  Unevangelized  Areas  249 

tion  of  territory  already  being  worked — for  many  stations  have  a 
pitifully  insufficient  force — and  the  enlargement  of  Christian  activity 
at  home,  are  lines  along  which  the  new  missionary  impulse  should 
develop. 

Note  5.  Why  are  these  Fields  Unevangelized?  Doubtless  the 
question  has  suggested  itself:  Are  the  difficulties  so  great  that  more 
rapid  progress  in  world  evangelization  is  impossible?  The  answer 
is  to  be  found,  in  part  at  least,  in  a  consideration  of  those  features 
and  conditions  which  serve  as  hindrances  to  missionary  progress. 

In  the  home  field,  the  brunt  of  Christian  expansion  falls  on  our 
denominational  home  mission  boards.  When  they  are  asked  to  occupy 
new  territory  or  build  a  church  or  pay  the  salary  of  a  pastor,  their 
answer  in  multitudes  of  cases  is,  We  are  unable  to  do  it.  The  task 
would  be  hopeless  in  the  hands  of  men  of  less  courage.  The  only 
remedy  for  the  home  situation  is  for  the  church  to  recognize  that  she 
must  save  America,  through  large  offerings  of  money  and  of  men. 

On  the  foreign  field  a  serious  difficulty  is  presented  by  the  many 
languages.  This,  however,  is  considerably  less  to-day  in  occupied 
fields  than  at  first,  when,  as  in  many  cases,  the  languages  had  not 
even  been  reduced  to  writing.  There  have  been  few  more  stupendous 
tasks  undertaken  than  the  printing  of  the  Bible  in  Chinese  characters — ■ 
at  one  time  seriously  regarded  as  impossible.  The  languages  of  some 
of  the  unoccupied  regions  are  unknown,  and  many  of  them  doubtless 
will  have  to  be  reduced  to  writing  before  headway  can  be  made  in 
evangelization.  This,  however,  presents  no  greater  difficulty  than 
has  been  overcome  in  many  previous  instances. 

A  second  difficulty,  encountered  especially  on  fields  already  occu- 
pied, is  found  in  revivals  of  native  faiths.  Thus  throughout  China 
and  Japan  the  effort  to  rehabilitate  Confucianism,  Buddhism,  and 
Shintoism  has  thrown  a  new  barrier  across  the  path  of  Christian 
progress.  The  same  is  true  of  the  pan-Islam  movement  in  Moham- 
medan lands. 

Still  another  difficulty  is  presented  by  the  savagery  which  prevails 
in  the  interior  of  Africa,  in  the  mountainous  regions  of  Nepal  and 
Bhutan,  and  in  the  plateaus  of  central  Asia.  The  report  not  infre- 
quently comes  from  the  missionary  that  a  trip  to  the  interior  came 
to  an  end  when  the  guides  or  carriers  refused  to  advance  further  for 
fear  of  the  hostile  tribes  ahead.  This  difficulty  is  overcome  only 
by  the  missionary's  exercise  of  extreme  caution  and  tact  as  he  pushes 
into  new  territory. 

In  many  countries  there  are  civic  prohibitions  against  a  proclamation 


250  The  Conquering  Christ  ^^**°^ 

of  the  Gospel.  Such  countries  are  found  on  5very  continent  except 
North  America.  These  prohibitions  will  in  time  cease  to  be  effective, 
as  was  the  case  with  the  edict  against  Christianity  in  Japan,  but  so 
long  as  they  remain  in  force  they  make  Christian  work  very  difficult. 

All  these  hindrances,  however,  are  of  secondary  importance,  and 
none  of  them  is  insuperable.  But  there  is  a  hindrance  that  inheres 
in  the  church  herself,  and  which,  so  long  as  it  remains,  will  prove  an 
effective  barrier  to  Christian  conquest,  viz.,  a  widespread  lack  of  zeal 
and  ardor  for  the  advent  of  God's  kingdom.  When  the  church  is 
aroused  to  her  task  all  other  hindrances  disappear. 

ADDITIONAL  READING  REFERENCES. 

(i)  China  as  a  missionary  field.  Broomhall:  TJie  Chinese  Empire, 
and  Atlas  of  the  Chinese  Empire.  (2)  Unoccupied  fields.  Beach: 
Geography  and  Atlas  of  Protestant  Missions,  vol.  i,  ch.  19;  also, 
Report  of  the  Commission  on  Carrying  the  Gospel  to  All  the  World, 
submitted  to  the  Edinburgh  Conference  of  June,  1910.  (j)  The  relig- 
ious needs  of  our  own  country.  See  current  numbers  of  denominational 
home  mission  periodicals. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  condition  of  the  Jews  in  Europe  and  other  foreign 
countries?  2.  How  do  these  conditions  compare  with  the  situation 
of  Jews  in  America?  3.  What  are  the  British  missionary  societies 
doing  for  the  Jews?  4.  How  does  the  work  of  the  American  societies 
compare  with  that  of  the  British?  5.  Would  you  favor  an  increase 
of  denominational  interest  in  the  evangelization  of  the  Jews  ?  G.  What 
is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  In  what  sense  is  it  correct  to  speak  of  America  as  a  Christian 
land?     (Note  2.) 


2.   In  what  sense  is  it  fair  to  say  that  even  the  best  sections  of  our 
country  are  not  evangelized? 


3.  Tell  what  you  can  of  religious  destitution  in  the  South  and  West. 


Thirty-cight  •  Unevaugelized  Areas  251 

4.  Have  the  Indian  tribes  been  evangelized? 

5.  Explain  what  we  mean  by  "  occupied  "  fields.     (Note  3.) 


6.  Describe   the   extent   to   which    China,    for   example,    has   been 
brought  into  actual  contact  with  the  Gospel. 


7.  Compare  Africa  with  China  and  Japan  in  respect  to  occupancy. 


8.   What  regions  lie  wholly  outside  the  fields  of  missionary  endeavor? 
(Note  4.) 


9.  How  large  a  total  population  have  these  fields? 


10.   Mention  three  lines  along  which  the  new  missionary  impulse 
of  the  church  should  develop. 


11.  What  prevents  a  more  thorough  evangelization  of  the  home 
field?     (Note  5.) 


12.  Mention  some  of  the  obstacles  to  evangelization  encountered  in 
the  foreign  fields. 


252  The  Conquering  Christ  Lesson 

13.  What  do  you  regard  as  the  greatest  hindrance  to  world  evangeli- 
zation ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Is  it  fair  to  ask  the  Christian  churches  of  the  Eastern  states  to 
help  in  building  churches  and  supporting  pastors  in  our  Western 
states?  Why?  2.  Is  the  community  in  which  this  class  is  located 
occupied?  Is  it  evangelized?  What  still  needs  to  be  done  for  its 
spiritual  betterment?  How  is  this  need  related  to  you?  3.  Could 
the  Christian  church  do  more  for  world  evangelization  than  it  is  doing? 
Could  your  church?  Could  you?  4.  Have  some  communities  too 
many  churches?  How  is  this  situation  related  to  the  problem  of 
Christian  expansion?  5.  How  can  the  class  contribute  toward  the 
solution  of  the  situation  presented  by  this  lesson?" 

Mission  Gem.  "  To  have  the  mind  of  Christ  is  to  know  no  rest  in 
the  presence  of  sin  and  sorrow  until  God's  day  breaks,  and  His  kingdom 
is  established." — G.  Campbell  Morgan. 

Personal  Thought.  Christ's  commission  to  His  disciples  of  all 
times  and  places  is  the  evangelization  of  the  world.  If  I  am  one  of  His 
disciples,  then  this  is  my  commission,  and  it  becomes  my  personal 
concern  to  advance  His  kingdom.  This  one  thing  I  must  do,  or  else 
I  fail  in  that  which  my  Master  has  given  me  to  do.  Am  I  true  to  my 
commission? 


Lesson    39.     CHRISTIANITY  IN  THE  WESTERN  HEMI- 
SPHERE.    A  Review  of  American  Missions. 

Scripture  Reading:  The  Program  of  the  Kingdom's  Extension.     Lu.  24:44-49. 

Note  1.  Object  of  the  Lesson.  To  consider  some  of  the  outstanding 
features  of  missionary  work  on  the  American  continent  as  presented 
in  the  last  twelve  lessons. 

THE  LESSON  UNFOLDED. 
Note  2.     Summary  of  the  Preceding  Twelve  Lessons.     In  the  twelve 

preceding  studies  interest  has  centered  about  missionary  work  on  the 
American  continent.  In  South  America  we  noted  conditions  com- 
parable to  those  in  scantily  occupied  foreign  fields.  The  missionaries 
must  use  a  foreign  language,  their  stations  are  few  and  far  apart, 
hostility  to  the  work  is  often  manifested  by  the  populace,  sometimes 
by  the  government,  and  in  some  fields  by  the  Catholic  church.  The 
educational  work  is  eminently  successful  and,  because  of  its  acceptabil- 


Thirtu-n.ne      Christianity  in  the  Western  Hemisphere  253 

ity  to  the  people  generally,  is  proving  an  important  factor  in  the  gradual 
development  of  the  countries  and  the  improvement  of  the  people. 
In  Mexico  we  found  a  country  whose  government  is  not  hostile  to 
Protestant  missionary  work.  Yet  the  prevailing  misconception  of 
the  religious  life  is  such  that  the  people  are  deterred  from  attending 
the  mission  services.  On  the  whole,  however,  the  work  is  encouraging, 
but  sadly  needs  an  enlargement  of  the  forces.  Ten  years  of  work  in 
Cuba  has  brought  about  remarkable  changes  in  some  places.  Educa- 
tional and  evangelistic  work  are  both  being  well  developed  in  spite 
of  the  bitter  hostility  of  the  Catholics,  who,  by  insisting  that  Catholi- 
cism is  synonymous  with  patriotism,  imply  that  acceptance  of  Protes- 
tantism is  disloyalty  to  the  country.  This  argument  is  losing  its 
effectiveness,  since  the  Protestants  have  shown  themselves  for  ten 
years  to  be  among  the  most  patriotic  residents  of  the  island.  In 
Porto  Rico  and  the  Philippines  we  noted  that  the  work  is  especially 
encouraging,  a  spirit  of  earnest  evangelism  prevailing  in  these  fields. 
In  the  Philippines  this  feature  is  especially  marked.  Ten  years  ago 
the  beginning—"  to-day  the  islands  are  dotted  with  well  organized 
and  in  many  cases  self-supporting  congregations,  totaling  some 
hundred  thousand  members."  The  success  and  acceptability  of  the 
industrial  work,  in  several  instances  commended  by  the  government, 
should  not  be  forgotten. 

Within  the  United  States  the  prominent  features  of  the  religious 
situation  are  the  negro  problem  of  the  South,  the  neglected  people  of 
the  Appalachian  mountains,  the  problems  created  b}^  immigration, 
the  unchurched  people  of  our  cities,  and  the  unreached  settlers  of  our 
expanding  West.  These  constitute  five  demands  upon  the  Christian 
church  of  America  for  an  enlargement  of  its  gifts  and  its  service  in 
order  that  the  country  may  be  in  fact  as  well  as  in  name  a  Christian 
land. 

The  three  studies  concerning  the  men  of  the  sea,  the  children  of 
Israel,  and  unevangelized  areas  pertain  only  in  part  to  America.  So 
far  as  these  interests  touch  us  they  should  receive  the  attention  and 
hearty  assistance  of  our  churches. 

Note  3.  Protestant  Missions  and  Roman  Catholicism.  In  South 
America,  Mexico,  Cuba,  Porto  Rico  and  the  Philippines,  the  entire 
missionary  enterprise  is  affected,  and  the  very  nature  of  the  work 
largely  determined,  by  the  presence  of  Roman  Catholicism.  Two 
topics  worthy  of  further  consideration  are  the  attitude  of  the  Roman 
church  toward  Protestant  missions  and  the  justification  of  missionary 
work  in  Latin  America  and  the  Philippines. 


254  The  Conquering  Christ  Lesson 

Wherever  Protestant  missions  are  established  in  Roman  Catholic 
lands,  the  resident  priests  antagonize  the  work  at  every  point.  This 
hostility  sometimes  appears  as  governmental  opposition,  where  the 
priest  has  sought  civil  interference  in  the  work;  sometimes  as  tirades 
against  the  work  and  slanders  against  the  workers,  uttered  from  the 
pulpit  and  printed  in  newspapers  and  pamphlets;  sometimes  as  mob 
violence  directed  against  the  property  of  the  mission  or  the  person 
of  the  missionary,  with  the  priest  occasionally  participating.  Of 
these  forms  of  hostility  scurrilous  abuse  is  the  most  common,  since 
the  priests  know  of  no  other  way  to  defend  their  teachings  and  practices. 

These  teachings  and  practices  constitute  the  chief  apologetic  for 
Protestant  mission  work  in  Latin  America.  The  vile  and  immoral 
lives  of  many  of  the  priests,  and  the  indifference  to  the  spiritual  life 
on  the  part  of  most,  if  not  all,  have  a  blighting  effect  upon  the  populace. 
After  four  centuries  of  Roman  occupation,  these  countries  are  notori- 
ously corrupt,  the  people  are  ignorant  of  the  Gospel,  given  over  to  saint 
worship,  idolatry,  sensuous  pleasures  and  gross  immorality.  Apart 
from  all  doctrinal  differences  between  Romanism  and  Protestantism, 
such  conditions  constitute  a  sufficient  justification  for  Protestant 
missionary  endeavors. 

Note  4.  New  Tasks  on  the  Home  Field.  Three  studies  during  this 
quarter  have  dealt  with  special  problems  of  home  missions,  viz.,  the 
immigrants,  the  cities,  and  the  West.  These  problems  have  arisen 
out  of  recent  industrial  conditions  which  have  created  a  demand  for 
a  vast  army  of  laborers  and  artisans  from  other  lands.  The  assurance 
of  a  weekly  wage,  the  desire  to  become  a  trained  worker  in  shop  or 
mill,  and  the  apparent  expediency  of  settling  where  work  may  be 
readily  obtained,  have  tended  to  crowd  people  into  the  cities.  Many, 
however,  both  the  foreigner  and  the  American-born,  have  felt  the 
attraction  of  the  West  with  its  incalculable  riches. 

All  these  developments  have  brought  the  churches  face  to  face 
with  new  tasks.  A  hundred  years  ago  the  chief  work  of  the  churches 
was  to  conserve  the  spiritual  interests  of  communities  already  strongly 
religious.  To-day  it  is  to  Christianize  communities  which  by  the 
incoming  of  foreigners  have  become  largely  non-Christian.  The  church 
in  preaching  the  Fatherhood  of  God  and  the  brotherhood  of  man  must 
substantiate  its  message  by  reverence  toward  God  and  brotherly 
kindness  and  sympathy  toward  all  men.  Whereas  the  church  has 
been  preaching  the  Gospel  for  years,  the  new  task  created  by  new 
conditions  is  that  the  church  shall  live  the  Gosi)el  in  situations  that 
constitute  a  real  test  of  its  power.     This  is  the  only  means  by  which 


ThiHy-nine      Christianity  in  the  Western  Hemisphere  255 

the  alien  multitudes,  so  different  from  Americans  in  manners,  customs 
and  ideals,  can  be  inspired  with  loyalty  to  our  country  and  our  Christ. 

The  attainment  of  this  end  is  a  difficult  but  not  insurmountable 
task.  Many  of  those  with  whom  these  problems  deal  come  to  America 
with  distorted  ideas  of  religion  and  with  bitter  hatred  of  churches 
that  to  them  have  stood  only  for  oppression  and  persecution,  and  in 
countless  cases  this  hatred  descends  to  the  children  born  in  this  country. 
But  even  after  the  immigrant  has  reached  our  shores  innumerable 
forces  tend  to  destroy  his  respect  for  America  and  any  latent  desire 
for  religion.  He  quickly  discovers  how  much  of  his  dream  of  America 
was  illusion.  ■  His  boss  in  the  factory  shows  no  consideration,  in  many 
occupations  he  finds  that  small  valuation  is  placed  upon  his  life  or 
his  comfort,  and  in  numerous  public  institutions  and  hotels  he  is  an 
unwelcome  visitor.  When  he  sees  himself  regarded  as  an  inferior 
and  socially  ostracised,  he  soon  loses  his  early  ardor  for  America. 

Furthermore,  the  church  has  done  little  to  counteract  this  im- 
pression. She  has  neglected  the  problem  until  to-day  she  stands 
aghast  at  its  dimensions  and  complexity.  This  neglect  has  not  escaped 
the  observation  of  the  foreigner,  who  interprets  it  as  a  warning  against 
intruding  where  he  is  not  wanted.  To  be  perfectly  frank,  in  most 
churches  the  foreigner  is  not  welcomed,  though  he  may  be  tolerated. 
This  aloofness  of  the  average  Christian  leads  the  foreigner  to  distrust 
his  profession  of  brotherhood,  and  despise  his  creed.  The  foreigner 
must  be  convinced  of  the  reality  of  Christianity  by  seeing  and  feeling 
the  reality  of  it.  One  of  the  church's  new  tasks  at  home  is  to  convince 
the  alien  that  her  profession  and  her  creed  are  true.  When  this  has 
been  done  the  religious  problems  presented  in  the  immigrants,  the 
cities,  and  the  West  will  have  been  largely  solved. 

Suggestions  for  Class  Discussion. 

1.  Extent  to  which  South  American  Catholicism  can  be  identified 
with  Christianity. 

2.  How  largely  Protestant  missions  should  be  credited  with  the 
improving  conditions  in  South  America. 

3.  Respects  in  which  the  government  is  unable  to  accomplish  the 
work  of  the  church  in  the  Philippines. 

4.  Whether  Cuba  or  Porto  Rico  should  enlist  the  larger  interest  of 
the  church. 

5.  What  the  responsibility  of  the  church  is  for  the  improvement  of 
the  negro. 

6.  Whether  the  problem  of  the  Southern  highlands  is  primarily 
economic  or  religious. 

7.  The  extent  to  which  immigrants  are  welcomed  in  America. 


256  The  Conquering  Christ 

8.  How  the  attitude  of  the  average  American  Christian  is  Hkely 
to  impress  the  aUen. 

9.  Whether  Jewish  missions  are  receiving  sufficient  denominational 
support. 

10.  Whether  home  missions  are  as  imperative  as  foreign  missions. 

Mission  Gem.  "  Deeper  than  the  need  for  men;  deeper  far  than 
the  need  for  money;  aye,  deep  down  at  the  bottom  of  our  spiritless 
life,  is  need  for  the  forgotten  secret  of  prevailing,  world-wide  prayer." — 
Robert  E.  Speer. 

Personal  Thought.  The  cry  of  human  need  and  the  voice  of  God 
are  one.  The  dire  needs  experienced  by  multitudes  of  men  and 
women  on  the  American  continent  are  so  many  opportunities  for  me 
to  serve  in  the  advancement  of  the  kingdom.  In  the  work  near  my 
own  home  this  service  is  not  easy;  it  is  a  real  struggle,  both  physical 
and  spiritual.     Nevertheless, 

*•  The  Holy  Supper  is  kept,  indeed. 
In  what  so  we  share  with  another's  need; 
Not  what  we  give,  but  what  we  share, 
For  the  gift  without  the  giver  i?  bare; 
Who  gives  himself  with  his  alms  feeds  three. 
Himself,  his  hungering  neighbor,  and  me.*' 


Appendix:  List  of  Books 

LIST  OF  BOOKS  REFERRED  TO  IN  THIS  QUARTERLY. 

Bancroft:  Popular  History  of  the  Merican  People.  Beach:  Geography  and 
Atlas  of  Protestant  Missions,  2  vols.;  Protestant  Missions  in  South  America.  Betts: 
The  Leaven  in  a  Great  City.  Bliss:  Encyclopedia  of  Missions.  Broomhall:  The 
Chinese  Empire  and  Atlas  of  the  Chinese  Empire.  Churchill:  The  Crossing. 
Clark:  The  Gospel  in  Latin  Lands.  Commons:  Races  and  Immigrants  in  America. 
Dawson:  South  American  Republics,  2  vols.  Drake:  The  Making  of  the  Great  West. 
Fox:  The  Little  Shepherd  of  Kingdom  Come.  Grenfell:  Harvest  of  the  Sea.  Grenfell 
(and  others) :  Labrador,  the  Country  and  the  People.  Grose:  The  Incoming  Millions. 
Guernsey:  Under  our  Flag.  Hadley:  Down  in  Water  Street.  Helm:  The  Up- 
ward Path.  Horton:  The  Burden  of  the  City.  Hughson  (compiler):  The  Church's 
Mission  to  the  Mountaineers  of  the  South.  McAfee:  Missions  Striking  Home. 
Neely:  South  America.  Baton  (editor):  Recent  Christian  Progress.  Roosevelt: 
Winning  of  the  West,  4  vols.  Smythe:  The  Conquest  of  Arid  America.  Steffens: 
The  Shame  of  the  Cities.  Steiner:  The  Immigrant  Tide.  Thompson:  A  Century 
of  Jewish  Missions. 


THE      BIBLE      STUDY     UNION      LESSONS 
SENIOR   GRADE 


THE 

CONQUERING    CHRIST 


ILSLEY    BOONE,    B.D. 


S5^;i?z-cS:^ir&?LL.D.  i  ^--^^^-^  ^^^^'>- 


CHARLES  SCRIBNER'S  SONS 
New    York 


TABLE     OF     CONTENTS 


INTRODUCTION. 


Character  and  Contents  of  the  Course 
Directions  for  Study 


Pages 


ni-v 
vi 


FOURTH 
of  Christian 


Lesson  40. 
Lesson  41. 
Lesson  42. 
Lesson  43. 
Lesson  44. 
Lesson  45. 

Lesson  46. 
Lesson  47. 
Lesson  48. 
Lesson  49. 
Lesson  50. 
Lesson  5L 
Lesson  52. 


THE  LESSONS. 

QUARTER.     Principles  of  Missionary  Practice  and  Fruits 
Conquest. 

1.     Principles  of  Missionary  Practice. 

Missionary  Preaching  ......  257 

The  Power  of  Medical  Missions       ....  263 

Training  the  Mind,  Hand  and  Heart       .          .          .  270 

Interdenominational  Co-operation            .           .           .  278 

The  Church  and  the  Mission  Problem     .           .           .  285 

Modern  Missionary  Movements      ....  292 


2.   Fruits  of  Christian  Conquest. 
Science  and  Missions    . 
Reflex  Action  on  the  Home  Church 
Individual  Renewal  of  Life  . 
Social  Regeneration     . 
Molding  National  Destinies 
The  World  Kingdom  of  Christ 
What  Christian  Missions  Accomplish 


298 
304 
310 
310 
322 
327 
334 


APPENDIX. 

List  of  Books  Referred  to  in  this  Quarterly 


The  Bible  Study  Union  Lessons,  The  Completely  Graded  Series,  Senior  Grade— Pub- 

lished  Quarterly  by    Charles  Scribner's  Sons,  597-599  Fifth  Avenue.  New  York.     Price 
postpaid:  single  copies  12  cents.  48  cents  a  year. 

Copyright,  1910,  by  the  Bible  ytudy  Publisliing  Co.,  Boston. 


CHARACTER  AND  CONTENTS  OF  THE  COURSE. 


INTRODUCTORY  NOTES. 

Note  1.  Purpose.  The  purpose  of  this  course  is  to  provide  an  interesting  and 
instructive  survey  of  the  entire  field  of  evangeHcal  Christian  mission  work  by  a 
study  of  the  principal  religions  of  the  world,  of  recent  missionary  triumphs,  of 
notable  missionary  heroes  and  of  missionary  practice  with  its  attendant  fruits. 

Note  2.  Scope.  This  course  embraces  a  survey  of  present  conditions  and 
movements  on  the  mission  field  at  home  and  abroad.  It  does  not  include  an 
historical  study  either  of  religions,  or  of  the  Christian  advance. 

Note  3.  Method.  This  course  proposes  a  consideration,  in  Part  I,  of  the 
leading  non-Christian  religions,  their  principal  beliefs,  their  moral  value,  the 
character  of  their  adherents,  the  practice  rather  than  the  philosophy  of  the 
several  religions  considered,  and  the  opportunities  they  afford  for  Christian 
approach;  in  Part  II,  of  the  actual  work  of  Christianity  among  the  nations,  of 
local  problems  and  the  way  in  which  they  are  met,  and  of  the  present  oppor- 
tunities and  outlook  on  the  several  fields;  and  in  Part  III,  of  the  principles  of 
missionary  practice,  and  the  fruits  of  modem  Christian  conquest. 

Note  4.  Longer  and  Shorter  Course.  The  whole  course  provides  lessons  for 
twelve  months.  The  arrangement  of  parts  also  provides  for  classes  wishing  a 
nine  months'  course.  Such  classes  will  take  Parts  I  and  II  and  omit  Part  III. 
Part  II  is  based  on  Part  I  so  that  the  former  cannot  profitably  be  studied  with- 
out a  previous  study  of  the  latter.  Part  I,  however,  may  be  taken  by  itself  as 
a  three  months'  course  in  Comparative  Religion.  The  course  is  thus  adapted 
for  use  in  such  classes  outside  the  Sunday  school  as  may  desire  a  flexible  yet 
comprehensive  course  on  Christian  missions. 

LESSON  TITLES  AND  SUBJECTS. 

Part  L     NON-CHRISTIAN  RELIGIONS  AND  CHRISTDINITY  COMPARED. 

(Three  months.) 

A  presentation  of  their  principal  tenets,  their  ethical  value,  their  power  for  good 
or  evil,  the  character  of  their  adherents,  the  ground  they  afford  for  a  Christian  ap- 
proach, and  the  points  at  which  they  prove  inferior  to  Christianity. 
Lesson    1.     Religion  in  General.     Its  Universality  and  Purpose. 

The  Religion  of  the  Hindus.     The  Bondage  of  India. 

Reform  Movements  in  Hinduism.     A  Struggle  for  Freedom. 

The  Teaching  of  Buddha.     A  Religion  of  Pessimism. 

A  Chinese  Philosopher  and  his  Work.     Lao  Tzu  and  Taoism. 

Confucius  and  his  Followers.     A  Religion  of  Ethics. 

Shintoism,  the  Native  Religion  of  Japan.     Its  Influence  in  the 
Simrise  Kingdom. 

The  Monotheism  of  Israel.     A  Study  of  Modem  Judaism. 

The  Prophet  of  Allah.     Beliefs  and  Fruits  of  Mohammedanism. 

A  Degenerate  Christianity.     Catholicism  in  Latin  America. 


Lesson 

2. 

Lesson 

3. 

Lesson 

4. 

Lesson 

5. 

Lesson 

6. 

Lesson 

7. 

Lesson 

8. 

Lesson 

9. 

Lesson  10. 

tV 


Introduction 


Lesson  11.     Minor  Religions  of  Mission  Lands.     Forces  which  Cannot  be 

Neglected. 
Lesson  12.     The  Gospel  of  a  New  Era.     Present  World  Status  of  Christianity. 
Lesson  13.     Relisious   Values   and  Forces.     Review  of  the   Comparative 

Study  of  Religions. 


Part  n.  MODERN  PROGRESS  OF  CHRISTIANITY.  (Six  months.)' 
A  sketch  of  its  extension  among  the  nations  of  the  world;  of  the  geographical,  social 
and  religious  characteristics  of  the  several  fields;  of  the  various  problems  that  arise 
and  of  the  manner  in  which  the  missionaries  meet  them;  and  finally  of  the  present 
opportunities  and  outlook— the  whole  introducing  at  appropriate  points  concise 
biographies  of  notable  missionary  heroes. 
Lesson  14.     The  Problems  of  Africa.     The  Country,  People,  Language,  and 

Political  Conditions. 
Lesson  15.     The  Redemption  of  Africa.     Christian  Forces  in  the  Dark  Con- 
tinent. 
Lesson  16.     The  Struggle  in  India.     The  Gospel  in  Contact  with  Hinduism. 
Lesson  17.     Burma  and  Assam.     Work  where  the  Message  is  Welcome. 
Lesson  18.     The  Awakening  of  China.     Influence  of  the  Occident  upon  the 

Orient. 
Lesson  19.     The  Winning  of  China.     Christianity  upon  Chinese  Territory. 
Lesson  20.     The  Conflict  in  Japan.     Christianity  vs.  a  Self-satisfied  Atheism. 
Lesson  21.     The  Glad  Story  of  Korea.     Open  Doors  to  the  Hermit  Nation. 
Lesson  22.     At  the  Ottoman  Gates.     Christianity  in  the  Turkish  Empire. 
Lesson  23.     Christian  Occupation  of  Persia.     Prospects  of  the  Work  among 

Shi'ite  Mohammedans. 
Lesson  24.     Among  the  Islands  of  the  Sea.     Oceanica  as  a  Mission  Field. 
Lesson  25.     European  Mission  Fields.     Religious  Conditions  in  the  Greek, 

Roman  and  Protestant  Sections. 
Lesson  26.     Christianity  in  the  Eastern  Hemisphere.     A  Review  of  Asiatic 

and  European  Missions. 
Lesson  27.     Protestantism  in  South  America.     Complex  Conditions  aflecting 

Missionary  Work. 
Lesson  28.     In  the  Land  of  the  Aztecs.     Gospel  Opportunities  in  Mexico. 
Lesson  29.     Cuba  and  Porto  Rico.     Political,  Industrial,  and  Religious  Im- 
provement of  the  Islands. 
Lesson  30.     Christian  Forces  in  the  Philippines.     Breaking  the  Bondage  of 

Superstition. 
Lesson  31.     The  Negro  Problem  in  America.     Christian  Contributions  to- 
ward its  Solution. 
Lesson  32.     Mountain  Missions  of  the  South.     Encouraging  Work  among  aa 

Isolated  People. 
Lesson  33.     The  Foreign  Invasion.     Religious  Phases  of  the  Immigrant  Prob- 
lem. 
Lesson  34.     The  Work  in  Modern  Babel.     Reaching  the  Alien  Population  of 
our  Cities. 


Character  and  Contents  of  the  Course 


Lesson  35.     The  Greater  West.     Its  Future  in  the  Making. 

Lesson  36.     Missions  for  Men  of  the  Sea.     Work  Ashore  and  Afloat. 

Lesson  37.  The  Children  of  Israel.  Features  of  Christian  Work  among  the 
Jews. 

Lesson  38.  Unevangelized  Areas.  Vast  Regions  yet  Unreached  by  Chris- 
tian Forces. 

Lesson  39.  Christianity  in  the  Western  Hemisphere.  A  Review  of 
American  Missions. 

Part  m.  PRINCIPLES  OF  MISSIONARY  PRACTICE  AND  FRUITS  OF 
CHRISTIAN  CONQUEST.     (Three  months.) 

An  outline  of  the  policies  of  the  mission  hoards;  of  the  kinds  of  work  pursued,  and 
the  specific  value  thereof;  of  the  relation  of  the  home  church  to  the  entire  problem,  and 
a  consideration  of  individual  Christian  obligation  in  the  light  both  of  the  need  and 
the  opportunity;  the  whole  emphasizing  some  of  the  chief  consequences  of  the 
Christian  missionary  enterprise. 

1.     Principles  of  Missionary  Practice. 

Lesson  40.  Missionary  Preaching.  The  EvangeHstic  Message  and  Method. 
Lesson  41.     The  Power  of  Medical  Missions.     Healing  the  Body  as  Well  as 

the  Soul. 
Lesson  42.     Training  the  Mind,   Hand  and  Heart.     A  Vast   Educational 

System. 
Lesson  43.     Interdenominational   Co-operation.     The    Spirit    of    Comity 

and  Union. 
Lesson  44.     The  Church  and  the  Mission  Problem.     Value  and  Function  of 

Organized  Missionary  Agencies. 
Lesson  45.     Modern  Missionary  Movements.     Re-awakening  the  Church  to 

her  Task. 

2.     Fruits  of  Christian  Conquest. 

Lesson  46.  Science  and  Missions.  Indebtedness  of  the  Forsier  to  the  Latter. 
Lesson  47.  Reflex  Action  on  the  Home  Church.  A  Quickened  Spirituality. 
Lesson  48.     Individual  Renewal   of   Life.     The  |_Sufficiency  of   Christ    as 

Redeemer. 
Lesson  49.     Social  Regeneration.     Power  of  Christianity  to  Purify  Society. 
Lessen  50.     Molding  National  Destinies.     How  they  are  Affected  by  the 

Missionary  Enterprise. 
Lesson  51.     The  World  Kingdom  of  Christ.     Its  Characteristics  and  its  Cost. 
Lesson  52.     What  Christian  Missions  Accomplish.     Review  of  Methods  and 

Resxilts. 


t4  Introduction 


DIRECTIONS  FOR  STUDY. 


This  course  can  render  its  full  value  to  the  student  only 
when  these  directions  are  carefully  followed. 

1.  Read  the  Scripture  selection  thoughtfully,  to  catch  its 
missionary  import. 

2.  Read  the  lesson  over,  section  by  section,  pausing  between 
the  several  sections  to  let  the  mind  dwell  on  the  facts  set  forth. 
Review  the  contents  of  each  paragraph  mentally.  Until  this 
has  been  done  do  not  look  at  the  "  Questions  on  the  Lesson." 

3.  Formulate  a  clear  and  concise  answer  to  each  of  the 
"  Questions  on  the  Lesson,"  and  write  it  down. 

4.  Study  for  yourself  some  one  point  suggested  by  the  lesson 
and  in  which  you  are  particularly  interested.  This  may  be 
a  belief,  a  religious  rite,  a  custom,  a  temple,  a  heathen  deity,  a 
biography  or  some  historic  event.  Whatever  it  is,  study  it 
carefully.  Make  this  course  contribute  to  your  fund  of  general 
knowledge. 

5.  Make  note  of  one  or  two  of  the  best  questions  that  come 
to  you  as  you  study  the  lesson,  and  bring  them  up  for  dis- 
cussion in  the  class.  If  no  questions  come  to  you,  study  the 
lesson  again  and  think  harder. 

6.  Be  loyal  to  the  class  in  the  preparation  of  assigned  work. 
If  near  a  public  library,  avail  yourself  fully  of  its  privileges. 
Make  good  use  of  the  catalogues,  or  indexes,  to  periodicals, 
as  within  five  years  many  magazine  articles  bearing  on  the 
subjects  of  this  course  have  appeared. 

7.  Keep  a  note-book  and  pencil  at  hand  both  in  the  class 
and  while  at  study.  In  this  note-book  write  (i)  The  general 
summary  of  each  lesson,  or  other  general  assignment  work; 
(2)  any  special  assignment  made  to  you  individually;  (j) 
results  of  further  investigation  of  any  point,  and  additional 
questions  which  may  arise  in  class  or  in  study.  Such  note- 
book work  is  indispensable  if  best  results  are  to  be  obtained. 

8.  Ponder  carefully  the  personal  thought. 

9.  Read  these  suggestions  over  frequently.  More  impor- 
tant, put  them  into  practice. 


PART  III 

Principles  of  Missionary  Practice  and  Fruits  of 
Christian  Conquest 

I.   Principles  of  Missionary  Practice 


Lesson  40.     MISSIONARY  PREACHING.     The  EvangeUstic 
Message  and  Method. 

Scripture  Reading:   The  Pre-eminence  of  the  Son.     Col.  1:9-20. 
Note  1.     Object  of  the  Lesson.     To  show  the  character,  the  methods, 
the  difficulties  and  some  of  the  fruits  of  evangehstic  preaching. 

THE  LESSON  UNFOLDED. 

Note  2.  Evangelism  a  Spiritual  Task.  The  primary  work  of  mis- 
sions is  evangelization.  Many  persons  interpret  the  missionary's 
task  as  the  teaching  of  ethics,  the  proclamation  of  a  moral  code,  the 
introduction  of  a  modern  educational  system,  or  the  civilizing  of  pagan 
and  untutored  peoples.  Now,  although  these  things  may  contribute 
to  social  progress,  they  do  not  constitute  evangelism.  Evangelization 
is  a  spiritual  task  which  has  to  do  with  the  inner  workings  and  im- 
pulses of  the  heart.  The  transformation  of  character  which  the  mis- 
sionary seeks  to  bring  about  is  based  on  the  conviction  that  out  of  the 
heart  are  the  issues  of  life.  Take  away  the  need  of  a  spiritual  regenera- 
tion and  there  is  no  longer  a  need  for  missionary  ministrations.  If 
the  heathen  world  does  not  need  a  new  heart,  then  non-Christian  school 
teachers,  artizans  and  engineers  could  well  displace  the  missionaries 
of  India,  China,  Burma  and  South  America.  The  primary  need  of 
every  non-Christian  section  of  the  world  is  not  civilization  but  the 
power  of  a  new  spiritual  experience. 

But,  it  may  be  asked,  is  evangelism  nothing  more  than  this?  Does 
it  not  include  educational  and  medical  enterprises  as  well  as  spiritual 
teaching?  The  answer  is  that  these  things  may  be  auxiliaries  in  the 
work  or  they  may  be  results  of  it,  but  their  establishment  is  not  in 
itself  evangelism.  Evangelism  is  the  preaching  of  the  Gospel  of  salva- 
tion by  faith,  atonement  in  Christ,  and  forgiveness  through  repentance. 
Evangelism  convicts  of  sin,  makes  clear  the  error  of  heathen  ideals  and 
pagan  customs,  points  out  the  inability  of  unaided  human  effort  to  at- 
tain personal  righteousness,  and  presents  Christ  as  the  sole  Redeemer. 
This  is  a  new  message  in  the  heathen  world,  and  its  enunciation  arouses 
mingled  surprise,  joy  and  opposition.     In  many  respects  it  runs  coun- 

257 


258  The  Conquering  Christ  Lesson 

ter  to  long  cherished  beHefs  and  practices,  as  when  it  denies  the  value 
of  merit  making,  and  the  power  of  the  idols;  or  threatens  the  stability 
of  a  social  order,  like  the  caste  system  of  India;  on  the  other  hand, it 
frequently  meets  universal  longings,  as  when  it  presents  God  as  a 
loving  Father,  and  holds  out  forgiveness  of  sin  on  the  ground  of  sincere 
repentance.  The  missionary  is  satisfied  that,  if  the  Gospel  he  presents 
finds  acceptance,  it  will  sooner  or  later  revolutionize  the  social,  in- 
dustrial and  civil  life  of  the  converts;  and  the  evangelization  of  the 
world  will  express  itself  in  a  world-wide  social,  economic  and  civic 
redemption  no  less  revolutionary  than  the  inward  experiences  of  con- 
version. Evangelism  aims  at  the  transformation  of  society  through 
the  antecedent  transformation  of  the  individual. 

Note  3.  Some  Difficulties  of  Evangelism.  Of  all  work  undertaken 
on  the  mission  field,  evangelism  is  probably  the  most  difficult.  Men  do 
not  relish  interference  with  long  established  beliefs  or  customs.  They 
are  willing  to  have  their  bodies  healed,  to  welcome  opportunities  for 
study,  and  to  know  the  secret  of  Occidental  success,  but  they  are  not 
willing  to  have  their  social  ideals  turned  topsy-turvy,  to  be  shown 
the  folly  of  their  age-long  practices,  and  to  undergo  a  renewal  of  their 
inner  lives.  Hence  the  missionary  bent  upon  evangelistic  effort  is 
tempted  to  desert  it  for  work  which  is  more  readily  accepted.  A 
hospital  may  collect  a  crowd  of  needy  natives  inside  a  month,  but  the 
preacher  must  sometimes  labor  in  a  given  field  for  years  before  a  single 
native  is  won.  And  then,  too,  the  physical  or  mental  tasks  are 
generally  discharged  more  readily  than  are  the  spiritual;  the  latter 
take  hold  on  the  deepest  springs  of  the  missionary's  nature  and  de- 
mand an  outpouring  of  his  own  self  as  does  no  other  work. 

Another  difficulty  which  the  evangehst  encounters  is  that  of  the 
native  mold  of  thought.  The  Orient  does  not  think  as  does  the  Occi- 
dent. To  the  Oriental,  analogies  and  figures  of  speech  carry  more 
weight  than  does  logic,  but  to  the  Occidental,  logic  is  the  more  convin- 
cing. Because  of  this  difference  in  mental  attitude  the  Oriental  can 
hold  in  mind  at  one  and  the  same  time  two  propositions  which,  logically, 
are  mutually  exclusive,  and  can  remain  wholly  uninfluenced  and  un- 
convinced by  faultless  logic.  Under  these  conditions  the  missionary, 
unfamiliar  with  the  daily  life  and  the  rhetorical  figures  of  the  Orient, 
frequently  encounters  real  difficulty  when  he  attempts  to  present  the 
Gospel  in  a  manner  accommodated  to  the  native  mode  of  thought. 
Few  missionaries  ever  learn  to  speak  the  native  language  as  if  it  were 
their  mother  tongue.  The  halting  utterance,  the  alien  accent,  the 
evident  unfamiliarity  with  native  forms  of  speech^  figures  and  even 


Forty  Missionary  Preaching  259 

humor,  all  constitute  a  barrier  not  easily  overcome.  It  is  said  that 
there  are  less  than  six  missionaries  in  Japan,  out  of  almost  a  thousand, 
whom  the  Japanese  hear  with  as  much  pleasure  as  they  do  their  native 
preachers.  When  we  reflect  upon  the  difficulty  we  have  in  understand- 
ing a  foreigner  who  speaks  English  imperfectly,  we  can  the  more 
readily  appreciate  what  a  barrier  imperfect  speech  may  become  to  the 
acceptance  of  the  message. 

Note  4.  Methods  of  Evangelism.  The  methods  by  which  the  mis- 
sionary seeks  to  make  his  message  known  are  all  important  to  the  suc- 
cess of  the  work.  In  this  lesson  we  may  omit  reference  to  the  hospital 
and  college  as  aids  to  evangelism,  and  confine  ourselves  to  evangelistic 
preaching  alone.  Not  the  least  important  consideration  is  where 
shall  the  missionary  preach?  There  are  certain  formal  preaching 
places  in  connection  with  the  missions.  These  are  the  buildings  of 
the  mission  compound,  the  outstations,  the  native  churches,  and 
preaching  halls  in  strategic  locations,  and  even  aboard  boats  and 
Gospel  ships.  In  some  fields  one,  in  other  fields  another  of  these  places 
proves  best  adapted  to  the  work.  But  in  all  fields  some  of  the  best 
evangelistic  work  is  not  the  formal  sort,  but  the  informal,  such  as  the 
missionary  takes  up  when  he  makes  a  tour  among  the  surrounding 
villages,  or  meets  informally  with  an  inquirer  or  holds  an  open-air 
service,  where,  before  a  chance  audience,  he  sows  the  seed  of  life  in  the 
hope  that  it  will  bring  forth  an  eternal  fruitage.  In  itinerant  work 
the  most  favorable  places  are  the  villages  and  smaller  towns,  or  the 
outskirts  of  the  larger  cities.  Marketplaces,  crowded  thoroughfares, 
and  the  rendezvous  of  peddlers  and  hucksters  are  generally  avoided, 
as  the  traffic  and  noise  forbids  close  attention  to  the  discourse  and  the 
missionary  might  give  offense  through  interference  with  business. 
But  in  the  cool  of  the  evening,  on  the  village  green  or  under  the  great 
tree  which  may  mark  the  meeting-place  of  the  townsmen,  the  mis- 
sionary is  generally  assured  of  an  attentive  and  interested  audience. 
By  personal  visits  to  the  homes,  and  wayside  talks  with  such  as  he 
knows  are  sincerely  interested  in  the  Gospel,  he  is  not  infrequently 
rewarded  with  some  of  the  choicest  fruits  of  all  his  work. 

In  view  of  the  nature  and  difficulties  of  evangelism,  a  second  ques- 
tion respecting  its  method  is,  What  kind  of  men  should  be  sent  as 
evangelists?  Certainly  they  should  be  men  of  more  than  ordinary 
spiritual  gifts,  whose  chief  concern  is  to  win  other  men  to  Christ.  They 
must  be  men  physically  strong,  for  otherwise  the  exactions  and 
strain  at  evangelistic  work  cannot  be  endured.  Moreoverj  they  must 
be  m'en  of  strong  character  and  forceful  personality.     In  short,  they 


260 


The  Conqttering  Christ 


Lesson 


should  be  the  best  men  the  Christian  church  has — not  the  best  she  can 
afford — she  must  afford  her  best.  Those  men  whom  the  church  can 
least  spare  from  home  are  the  very  ones  most  needed  abroad. 

Thus  far  we  have  spoken  as  though  the  foreign  missionary  were 

the  sole  evangelist. 
But  in  reality  the 
most  effective  preach- 
er has  usually  been 
the  trained  native. 
The  Bible  men  who 
go  out  by  two  and 
two  for  short  tours 
into  the  country,  the 
native  pastors,  and 
the  Bible  women  who 
work  as  itinerant 
Bible  teachers  among 
the     native     women. 


Chinese  Bible  Women. 


are  invaluable  agents  in  promoting  evangelistic  work. 

Finally,  the  printed  page  is  an  efficient  aid  in  the  spread  of  the 
Gospel.  Bible  societies  advocate  the  distribution  of  the  Scriptures, 
practically  without  comment  or  preaching,  trusting  to  the  Scriptures 
themselves  for  making  a  change  of  heart  in  the  reader.  In  addition 
to  the  Scriptures,  numerous  tracts  have  been  found  helpful,  but  con- 
troversial writings  and  doctrinal  discussions  are  seldom  serviceable. 
In  the  literature,  as  in  the  spoken  discourse,  the  choice  of  appropriate 
subjects,  the  use  of  happy  illustration  taken  from  the  daily  life  of  the 
natives,  and  respectful  deference  to  their  own  history  and  literature, 
tend  to  increase  the  acceptability  of  the  Gospel. 

Note  5.  Fruits  of  Evangelism.  Many  engaged  in  missionary  work 
hold  that  the  Great  Commission  is  itself  ample  justification  for  all  the 
exjjenditures  of  money  and  men  which  the  enterprise  requires.  Quite 
naturally,  however,  many  others  ask.  Does  it  pay?  Setting  aside  at 
present  all  reference  to  the  educational  and  immediately  social  work 
of  missions,  we  shall  endeavor  to  answer  the  questiyn  solely  by  refer- 
ence to  the  fruits  of  evangelism. 

In  distinction  from  other  forms  of  missionary  labor,  evangelism  is 
directly  related  to  the  most  vital  concerns  of  the  individual.  It  con- 
cerns itself  with  the  present  and  eternal  welfare  of  human  souls.  No 
task  can  be  more  sublime.  The  fruits  of  evangelism  are  seen  in  the 
changed  individual,   in   the  face  once  darkened  by  sin  now  radiant 


^^^y  Missionary  Preaching  261 

with  light,  in  the  once  cruel  heart  now  tender  and  gracious  and  kind. 
Love  and  active  sympathy  have  displaced  a  careless  indifference  to  the 
suffering  of  others.  This  change  is  due,  not  to  secular  schooling  nor  the 
"  advance  of  civilization,"  but  to  the  entrance  of  the  Gospel  message 
into  the  heart  and  life.  Such  a  change  in  individual  outlook,  in  ideal, 
and  service  for  others  cannot  be  valued  in  terms  of  dollars  and  cents; 
but  there  should  be  no  hesitancy  in  affirming  most  emphatically  that 
it  pays,  no  matter  what  the  cost. 

There  is  also  a  fruit  of  evangelism  which  expresses  itself  in  the  com- 
munity life  and  should  not  be  overlooked.  The  spiritual  bondage 
of  the  heathen  world  is  indescribable.  Superstition,  ignorance,  and 
priestcraft  suppress  all  aspirations  and  ideals.  The  very  atmosphere 
of  a  Christian  village  is  in  sharp  contrast  to  that  of  a  heathen  village. 
The  houses  are  better  built,  the  family  as  a  social  institution  is  held  in 
greater  respect,  the  people  are  better  clothed  and  more  industrious, 
wayside  greetings,  even,  take  on  a  more  cheerful  note,  and  the  blight- 
ing marks  of  drink,  or  opium,  or  other  evil  custom  are  less  in  evidence. 
As  a  single  step  in  the  process  of  civilization,  this  result  of  proclaiming 
the  Gospel  is  beyond  all  valuation.  Again,  it  affords  ample  justifica- 
tion for  maintaining  that  evangelistic  work  pays. 

ADDITIONAL  READING  REFERENCES. 

(i)  The  heathen  world  with  which  the  evangelist  comes  into  con- 
tact. Dennis :  Christian  Missions  and  Social  Progress,  vol.  i,  pp.  73- 
339.  (2)  The  work  and  the  spirit  of  the  missionary.  Brown:  Why 
and  How  of  Foreign  Missions,  chs.  5,  8.  (j)  Missions  as  a  spiritual 
enterprise.  Ellis :  Men  and  Missions,  ch.  20.  {4)  Gospel  preaching. 
Gibson :  Mission  Problems  and  Mission  Methods  in  South  China, 
chs.  1,  6. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  With  what  phases  of  missionary  work  have  the  previous  thirteen 
lessons  dealt?  2.  How  do  you  regard  the  opportunities  of  South 
America  for  mission  work  ?  3.  Why  should  home  missions  be  regarded 
as  important  ?  4.  How  are  home  missions  related  to  foreign  missions  ? 
How  do  they  react  one  upon  the  other?  5.  What  is  the  church's 
problem  in  the  city?  6.  With  what  general  subjects  are  we  to  deal 
in  the  present  and  following  lessons?  7.  What  is  the  title  of  to-day's 
lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  What  is  the  primary  work  of  missions  ?     (Note  2.) 


262  The  Conquering  Christ  Lesson 

2.  How  is  evangelism  related  to  other  forms  of  missionary  work? 

3.  What  does  evangelism  seek  to  accomplish  ? 


4.  Mention  some  particulars  in  which  the  Gospel  surpasses  heathen 
ideals. 


5.   How  does  the  spiritual  character  of  evangelism  make  its  presenta- 
tion difficult?     (Notes.) 


6.  Explain  the  difficulty  presented  to  the  missionary  by  the  differ- 
ence between  .Occidental  and  Oriental  modes  of  thought. 

7.  What  places  are  suitable  for  missionary  preaching?     (Note  4.) 


8.   What  kind  of  men  should  be  chosen  for  evangelistic  work? 


9.   What  spiritual  and  personal  changes  are  wrought  in  the  converts 
by  evangelism?     (Note  5.) 


10.  How  does  evangelization  affect  the  vsocial  life  of  former  heathen 
communities? 


QUESTIONS  FOR  DISCUSSION. 

1.  What  is  there  in  Christianity  which  gives  it  its  moral  force?  2. 
What  do  you  regard  as  the  most  encouraging  feature  of  the  evangel- 
istic work?     3.   What  value  do  you  assign  to  Christian  literature  as 


Forty-one  Xhe  Power  of  Medical  Missions  263 

an  evangelizing  agency?  4.  What  sores  of  the  heathen  world  is  the 
Gospel  calculated  to  cure  ? 

Mission  Gem.  "  The  missionary  enterprise  is  primarily  and  es- 
sentially and  finally  spiritual.  ...  Its  ultimate  objective  is  the  con- 
version of  individual  men  and  women  to  the  Gospel  of  Jesus  Christ." — 
William  T.  Ellis. 

Personal  Thought.  Whatever  my  life-work  may  be,  it  should  be 
such  that  it  might  appropriately  be  laid  at  Jesus'  feet,  an  offering  to 
Him.  It  may  be  a  business  career,  it  may  be  a  secular  profession,  or  it 
may  be  a  form  of  distinctively  religious  work,  but  in  any  case  it  should 
be  so  under  the  guidance  of  Christ  as  to  be  a  sacred  and  a  holy  enter- 
prise. If  I  live  such  a  life,  I  shall  preach  a  sermon  no  less  effective 
than  the  words  of  a  trained  evangelist.     My  life   shall   be   a   living 


Lesson  41.     THE  POWER  OF  MEDICAL  MISSIONS.     Heal- 
ing the  Body  as  Well  as  the  Soul. 

Scripture  Reading:  Christ  as  the  Great  Physician.     Lu.  4:31-41. 

Note  1.  Object  of  the  Lesson.  To  indicate  how  medical  work  is 
a  natural  expression  of  the  missionary  spirit,  what  it  has  achieved  on 
the  mission  field,  and  what  equipment  is  necessary  for  the  missionary 
physician. 

THE  LESSON  UNFOLDED. 

Note  2.  Medical  Work  and  the  Missionary  Spirit.  The  close  con- 
nection between  religion  and  health  has  attracted  the  attention  of 
eminent  physicians,  psychologists  and  ministers.  While  certain  peo- 
ple carry  the  theory  to  unwarrantable  extremes,  as  when  they  deny 
the  actuality  of  pain,  it  has  been  repeatedly  demonstrated  that  mental 
states  and  bodily  conditions  are  vitally  interrelated.  To  the  truth 
of  this  statement  almost  every  physician  and  minister  can  testify. 
Christ  gave  abundant  evidence  that  in  His  own  thought  He  related 
the  two,  since  a  mere  desire  to  relieve  suffering  does  not  entirely  ex- 
plain the  significance  of  His  cures.  Beyond  the  physical  cure  effected, 
there  appears  to  have  been  some  spiritual  condition  with  which  the 
Master  sought  to  deal.  Just  how  medicine  and  religion  are  related  is 
not  yet  clear,  but  the  widespread  recognition  accorded  the  fact  is  evi- 
dent in  a  number  of  recent  movements. 

Moreover,  few  forms  of  service  better  exemplify  the  humanitarian 
spirit  of  Christianity  than  that  of  medical  treatment  of  the  sick  and 
care  of  the  suffering.  Where  a  gospel  of  love  is  preached,  a  gospel  of 
action  should  be  lived.     "  Inasmuch  as  unto  these  "  is  still  the  test 


264  The  Conquering  Christ  Lesson 

of  loyalty  to  Jesus.  Medical  missions  become  a  striking  exemplifica- 
tion of  the  Christian  ideal  of  service,  and  in  their  disregard  of  all  bar- 
riers to  the  largest  and  freest  work  for  human  welfare,  they  proclaim 
the  democratic  spirit  of  the  religion  they  represent.  If  the  mission 
forces,  strong  and  well  organized  as  they  are,  should  neglect  the 
physical  and  temporal  welfare  of  their  spiritual  charges,  they  might 
well  be  suspected  of  insincerity. 

A  third  consideration  which  urges  the  employment  of  medical  agen- 
cies in  missionary  work  is  that  they  furnish  a  valuable  auxiliary  to 
evangelistic  labors.  Many  a  community  has  been  opened  for  the 
Gospel  "  at  the  point  of  a  lancet,"  and  thousands  of  hearts  have  ac- 
cepted the  Gospel  message  from  the  lips  of  a  ministering  physician. 
The  power  of  medical  missions  has  been  most  effectually  demonstrated 
among  people  who  otherwise  would  have  had  little  or  nothing  to  do 
with  the  Christian  religion.  In  Mohammedan  lands,  especially,  where 
opposition  to  all  Christian  preaching  is  violent,  the  medical  missionary 
is  practically  the  only  representative  of  our  mission  forces  who  is 
acceptable  to  the  people.  As  an  auxiliary  to  evangelism,  medical 
missions  also  break  down  superstition,  belief  in  witches,  gnomes,  and 
demons,  and  finally  supersede  the  pernicious  practices  of  the  native 
doctors. 

Note  3.  Native  Remedies  in  Heathen  Lands.  The  welcome  with 
which  missionary  physicians  are  greeted  in  heathen  lands  is  due  to  the 
inefficiency  of  native  doctors.  And  no  wonder,  considering  the  rem- 
edies they  prescribe.  Rev.  G.  E.  Whitman,  writing  from  China  some 
years  ago,  said:  "  A  tiger  that  had  been  killed  in  the  mountains  was 
brought  into  the  city  and  sold  for  medicinal  purposes  for  a  sum  equiv- 
alent to  about  fifteen  hundred  dollars,  American  money."  The 
flesh,  skin,  hair  and  bones  are  all  dried  and  pulverized,  and  so  power- 
ful is  this  medicine  supposed  to  be  that  only  the  minutest  portion  is 
prescribed  to  impart  wonderful  vitality.  A  soup  made  from  tiger's 
bones  is  thought  to  be  sufficient  to  turn  the  most  arrant  coward  into 
the  bravest  of  the  brave.  The  hairs  of  the  tiger's  moustache,  brewed 
as  we  would  brew  tea,  are  likewise  thought  to  possess  wonderful 
strength  imparting  qualities,  and  are  sold  at  one  hundred  cash  (about 
8}/^  cents)  per  hair.  Skin,  bones  and  flesh  of  huge  snakes  are  used  in  a 
similar  manner  after  being  dried  and  j^owdered.  In  Formosa  a  jelly 
made  of  the  bones  of  a  recently  killed  savage  is  prescribed  for  anemia 
and  debility.  The  execution  of  some  criminal,  the  greater  the  better, 
will  be  largely  attended  by  native  medicine  men  anxious  to  obtain  the 
bones  from  which  to  make  this  remedy.     In  Korea  pulverized  tiger's 


Poriy^one  fke  Power  of  Medical  Missions  265 

skull  is  the  antidote  for  hydrophobia,  and  bear's  gall  is  prescribed  for 
general  debility.  In  North  China  dried  scorpions  are  commonly  em- 
ployed, and  at  one  of  the  Methodist  hospitals  one  woman  was  treated 
who,  during  an  extended  illness  "  had  eaten  more  than  two  hundred 
spiders,  and  a  large  number  of  snakes'  eggs,  without  being  helped." 
Still  another  "  native  medical  prescription  required  a  wife  to  take  some 
of  her  own  flesh  and,  having  properly  prepared  it,  to  give  it  to  her  sick 
husband  to  eat.  The  directions  were  heroically  carried  out,  but  with- 
out avail." 

Another  class  of  native  practices  inflict  painful,  and  frequently 
cruel  or  fatal,  treatment  upon  the  patient.  Asiatic  cholera  in  China 
and  Formosa  is  supposed  to  yield  to  needle  thrusts  in  the  abdomen. 
In  Arabia  holes  are  burned  in  the  feet  in  order  to  let  the  disease,  or 
the  demon,  out,  sick  children  are  branded  with-  red-hot  irons,  and 
wounded  limbs  are  chopped  off  and  the  remaining  stump  is  sealed  in 
boiling  wax  or  melted  tar.  In  Africa,  also,  free  recourse  is  had  to  the 
red-hot  iron.  Besides  this  mode  of  torture,  the  witch  doctors  of  that 
dark  continent  cut  and  slash  the  patient's  flesh  and  rub  irritating  juices 
into  the  open  wounds.  In  India  the  treatment  meted  out  to  a  little 
insane  girl,  demented  through  the  cruel  treatment  of  her  widowhood, 
included,  at  the  time  of  her  violent  paroxysms,  the  scratching  of  the 
head  with  thorns  and  rubbing  in  raw  lime-juice.  Rheumatism  in 
the  ankles  is  supposed  to  be  cured  by  drinking  a  soup  made  of  mon- 
key's feet,  or  by  boring  a  hole  in  the  heel  and  packing  it  with  pepper. 

Still  another  class  of  remedies  are  about  as  harmless  as  they  are 
inefficient.  The  reading  of  selected  prayers,  native  incantations 
and  the  droning  of  exorcising  formulas  are  carried  on  over  the  body  of 
the  sick  person.  Various  devices  are  employed  for  transmitting  the 
prayer  to  the  spirit  or  demon  supposed  to  cause  the  disease.  In  China 
the  petition  is  written  on  a  piece  of  red  paper,  which  is  burned.  Pre- 
sumably the  prayer  has  ascended  and  been  duly  received.  Another 
method  is  to  write  the  prayer  on  paper,  which  is  then  placed  in  a 
tumbler  of  water.  When  the  ink  has  dissolved,  and  the  paper  is  blank, 
the  concoction  is  swallowed  by  the  patient. 

Hundreds  of  other  useless  prescriptions,  many  of  them  more  cruel 
and  senseless  than  any  here  described,  might  be  cited,  but  those  al- 
ready mentioned  show  the  nature  of  the  absurdities  to  be  superseded 
by  Christian  and  scientific  appliances. 

Note  4.  Achievements  of  Medical  Missionary  Work.  Three  achieve- 
ments of  the  medical  work  specially  deserving  of  notice  are  its  contribu- 
tions to  evangelization,  its  institution  of  hospitals  and  dispensaries  in 


266 


The  Co7tquering  Christ 


tes6en 


hundreds  of  needy  communities,  and  its  propagation  of  kindness  and 
tenderness  in  the  care  of  the  sick.  Possibly  the  evangehstic  value  of 
medical  missions  can  best  be  illustrated  by  actual  notes  from  the  field. 
One  patient  cured  in  a  hospital  at  Amoy,  China,  founded  in  the  sub- 
sequent seventeen  years  no  less  than  seven  Christian  congregations 
with  a  membership  of  from  thirty  to  one  hundred  in  each.  The  first 
convert  of  the  hospital  at  Ningpo  was  an  opium  smoker  who,  at  the 
time  of  his  release,  "  asked  that  an  evangelist  might  be  sent  to  his  home 
in  a  distant  city.  One  was  sent,  and  two  years  later  thirty-seven  con- 
verts were  baptized  through  the  work  of  the  hospital  patient  and  the 


The  Hope-Wilhelmina  Hospital,  Amoy,  China. 

native  preacher.  To-day  there  is  a  strong  church  of  seven  hundred 
baptized  believers."  Jeypore,  India,  for  years  a  stronghold  of  idolatry, 
was  opened  up  by  what  appeared  like  an  accident.  Dr.  Valentine  was 
journeying  to  the  snow-capped  Himalayas  for  a  period  of  enforced 
rest.  Passing  through  Jeypore  he  visited  the  maharajah,  who  in- 
formed him  that  his  wife,  the  maharanee,  was  seriously  ill,  and  that 
the  native  physicians  despaired  of  her  recovery.  Under  Dr.  Valen- 
tine's skilful  treatment  a  complete  restoration  was  effected.  In  his 
gratitude  the  maharajah  asked,  "  What  can  I  do  for  you?"  Dr. 
Valentine  replied,  "  Let  me  preach  the  Gospel  here."  The  maharajah 
retained  Dr.  Valentine  as  his  private  physician,  acceding  to  the 
physician's  one  condition,  viz.,  that  he  be  permitted  "  to  preach  the 
Gospel  from  one  end  of  the  province  to  the  other  without  let  or  hin- 
drance." Thus  Jeypore  was  first  opened  to  the  Gospel,  and  Dr.  Valen- 
tine carried  on  his  labors  in  that  j^lace  for  fourteen  years.  (Compare 
Lesson  21,  Note  4.) 

A  second  fruit  of  medical  missions  is  the  widespread  distribution 


Forty -one  The  Power  of  Medical  Missions  267 

of  hospitals,  infirmaries,  and  dispensaries  throughout  Eastern  lands. 
India  is  fairly  dotted  with  hospitals,  a  number  of  which  administer 
from  fifty  to  one  hundred  thousand  treatments  per  year.  Yet,  though 
the  medical  agencies  of  India  are  established  upon  a  scale  of  such 
magnitude,  it  is  said  that  less  than  five  per  cent  of  those  who  die  receive 
medical  aid  of  any  sort.  In  Japan  the  medical  work  of  the  mis- 
sionaries so  thoroughly  commended  itself  at  an  early  date  that  the 
government  adopted  Western  methods  in  the  medical  work  of  the 
army  and  sent  a  number  of  students  to  Europe  to  qualify  for  medical 
practice  according  to  the  best  Western  standards.  As  a  consequence, 
medical  work  in  Japan  has  fallen  into  a  somewhat  subordinate  place 
as  a  missionary  auxiliary,  though  it  should  not  be  denied  a  large  share 
of  credit  for  the  present  status  of  Japan's  enlightened  medical  practice. 
China,  as  compared  with  some  other  heathen  lands,  is  rich  in  hospitals 
Of  the  more  than  one  hundred  communities  having  hospital  facilities, 
approximately  forty  can  administer  upwards  of  fifteen  thousand 
treatments  annually.  One  of  the  Canton  hospitals  gives  over  fifty 
thousand  treatments  per  year.  In  Persia  medical  missions  have 
proved  of  exceptional  value  in  creating  a  feeling  of  confidence  and  trust 
toward  foreign  missionaries,  and  in  thousands  of  cases  have  afforded 
opportunity  of  ministering  to  the  hearts  as  well  as  to  the  bodies  of  the 
patients.  In  European  Turkey,  Syria  and  the  African  fields,  similar 
results  are  being  obtained.  The  London  Society  for  Promoting  Chris- 
tianity amongst  the  Jews,  in  its  large  hospitals  at  Jerusalem  and 
Safed,  treats  about  forty  thousand  patients  annually.  'In  all  Eastern 
fields  medical  work  in  behalf  of  lepers  is  receiving  the  attention  of  the 
missionary  forces. 

A  third  result  of  medical  missions  is  seen  in  the  gradual  abandon- 
ment of  heartless  usages.  Where  formerly  the  fatally  sick  were  taken 
to  the  banks  of  the  Ganges,  or  exposed  on  the  mountain  top,  or  thrown 
into  the  rapids,  or  staked  out  in  the  forest  to  become  the  prey  of  wild 
beasts,  to-day  sane  methods  of  care  and  tenderness  are  employed  to 
ease  the  last  hours  of  the  dying. 

Note  5.  The  Call  for  Medical  Missionaries.  The  opportunities 
for  largest  usefulness  and  the  manifest  need  for  enlargement  of  the 
medical  missionary  forces  constitute  a  call  to  young  men  and  women  to 
enter  this  field  of  Christian  service.  Its  compensations  are  not  to  be 
stated  in  dollars  and  cents,  nor  in  terms  of  temporal  advantage,  though 
not  a  few  medical  missionaries  have  attained  enviable  positions  of 
prominence  in  the  countries  to  which  they  have  gone.  The  chief  re- 
wards of  this  service  are  a  practice  limited  only  by  the  powers  of  phys- 


268  The  Conquering  Christ  ^^^'^^ 

ical  endurance,  and  countless  opportunities  of  definitely  contributing 
to  the  advance  of  the  kingdom.  Here  a  variety  of  ills  may  be  met  and 
studied  to  an  extent  unknown  to  the  practising  physician  at  home. 
The  opportunities  open  to  women  physicians  in  the  East  are  especially 
inviting,  as  among  the  women  the  men  physicians  can  carry  on  but  a 
limited  practice,  especially  in  Mohammedan  lands  and  India.  Women 
who  have  not  the  opportunity  to  take  a  medical  course  may  render  a 
large  and  needed  service  as  trained  nurses  in  the  mission  hospitals. 

While  ample  professional  equipment  is  desirable  for  all  who  go  as 
doctors  or  nurses,  the  spiritual  equipment  is  still  more  important. 
For  such  as  combine  medical  skill  and  knowledge  with  a  willingness  to 
sacrifice  for  the  kingdom,  the  East  sends  out  its  call  to  the  young  man- 
hood and  womanhood  of  Christian  America.  All  who  can  go  should 
heed  the  call.  But  those  who  are  too  old,  or  are  otherwise  incapaci- 
tated for  this  service,  must  loyally  stand  by  those  who  as  their  repre- 
sentatives go  to  the  foreign  field. 

ADDITIONAL  READING  REFERENCES. 

(i)  The  evils  which  medical  missions  endeavor  to  alleviate. 
Dennis:  Christian  Missions  and  Social  Progress,  vol.  i,  pp.  187-198. 
(2)  Medical  missions  and  their  work  in  the  various  fields.  Dennis: 
Ibid.,  vol.  ii,  pp.  400-447.  (j)  Medical  work  among  women.  Report 
of  the  Student  Volunteer  Convention,  Nashville,  1906,  pp.  506-512.  (4) 
A  brief  treatise  on  the  aim  and  work  of  medical  missions.  Williamson  : 
The  Healing  of  the  Amotions;  or  Wanless  :  The  Medical  Mission.  (5)  Re- 
lation of  the  spiritual  to  the  physical.  Art.  in  Homiletic  Review  for 
July,  1910. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  phase  of  mission  work  best  rej^resents  the  fundamental  aim 
of  missions?  '  2.  Mention  some  difficulties  of  evangelism.  3.  How 
would  you  endeavor  to  gather  an  audience  for  missionary  preaching? 
4.  Describe  the- type  of  man  best  fitted  for  evangelistic  work.  5.  State 
what  you  regard  as  one  of  the  most  important  fruits  of  evangelism.  6. 
What  phase  of  mission  work  do  we  study  to-day  ? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  object  of  the  lesson?     (Xote  1.) 


2.   How  do  medical  missions  exemplify  the  Christian  ideal?     (Note 
2.) 


Faitij-one  fhe  Power  of  Medical  Missions  260 

3.   In  what  respects  does  medical  work  serve  as  an  auxiliary  to  the 
evangelistic  work  ? 


4.   Why   are    missionary    physicians   welcomed    in    heathen    lands? 
(Note  3.) 


5.  Mention  some  native  remedies  for  weakness  and  debility. 


6.   What  are  some  of  the  painful  remedies  of  Eastern  lands  ? 


7.  To  what  harmless  as  well  as  useless  devices  do  the  people  some- 
times resort  ? 


8.   Name  three  achievements  of  medical  missions.      (Note  4.) 


9.   Illustrate    the    power    of    medical    missions    as    an    evangelizing 
agency. 


10.   How  has  this  work  influenced  the  formerly  common  practices 
of  the  people  in  respect  to  sickness  and  death  ? 


11.   What  are  the  rewards  of  medical  missionary  service  ?     (Note  5.) 


12.  To  what  extent  should  the  West  respond  to  the  medical  needs  of 
the  East?     Why? 


270  The  Conquering  Christ 

QUESTIONS  FOR  DISCUSSION. 

1.  Discuss  the  relation  between  physical  health  and  spiritual  life. 
2.  Would  you  be  inclined  to  regard  medical  missions  as  a  forerunner 
of  Christianity  or  as  a  fruit  of  Christianity?  3.  Do  you  discover  any 
principle  underlying  the  native  remedies?  If  so,  what?  4.  Account 
for  the  phenomenal  evangelical  spirit  of  Christians  converted  through 
medical  missions.  5.  How  does  the  science  of  medicine  affect  numer- 
ous beliefs  of  the  heathen  world?  Illustrate.  6.  In  what  respects 
may  a  foreign  field  become  more  attractive  to  a  young  physician  than 
a  practice  in  the  homeland  ? 

Mission  Gem.  "  Could  we  stand  by  the  sufferers  in  many  lands, 
and  ask  them  to  tell  us  of  the  blessings  which  missions  have  brought  to 
them  in  the  hour  of  illness,  we  should  hear  a  mighty  volume  of  testi- 
mony, the  sincerity  and  truthfulness  of  which  it  would  be  impossible 
to  doubt." — Dr.  James  S.  Dennis. 

Personal  Thought.  The  words  of  David  Brainerd,  whose  brief  life 
and  memoirs  inspired  the  missionary  careers  of  William  Carey  and 
Henry  Martyn,  are  suggestive  for  personal  meditation.  Said  he,  "  It 
is  no  matter  when,  nor  where,  nor  how  Christ  shall  send  me,  nor  what 
trials  He  shall  exercise  me  with,  if  I  may  be  prepared  for  His  work  and 
will." 


Lesson  42.     TRAINING  THE  MIND,  HAND  AND  HEART. 
A  Vast  Educational  System. 

Scripture  Reading:  A  Herald  of  the  Kingdom.     Mt.  3:1-12. 

Note  1.     Object  of  the  Lesson.     To  show  the  need,  the  achievement, 
and  the  value  of  missionary  educational  work  on  the  mission  field. 

THE  LESSON  UNFOLDED. 
Note  2.     Native  Educational  Facilities  on  Mission  Fields.     In  the 

Orient,  education  as  we  understand  the  word  was  wholly  unknown 
until  the  advent  of  Christian  missionaries.  True,  the  people  of  these 
countries  had  what  they  called  educational  systems,  but  modern 
science,  mathematics,  and  even  the  rudiments  of  Western  learning 
were  no  part  of  them.  In  countries  which  possessed  a  literature, 
such  as  China,  Persia,  Japan,  and  India,  education  was  purely  literary 
and  consisted  of  a  greater  or  less  familiarity  with  native  treatises. 
Some  of  these  were  historical,  some  philosophical  or  poetical,  and 
some  were  collections  of  proverbs  and  aphorisms.  In  China,  education 
was  practically  limited  to  boys  and  men.  With  the  well-to-do  it  began 
in  early  youth  and  continued  during  all  the  subsequent  years.  The 
gateway  to  official  life  was  the  passing  of  the  state  literary  examina- 
tions, based  upon  the  works  of  Confucius,  and  officialdom,  thus  limited 


Forty-two  Training  the  Mind,  Hand  and  Heart  271 

to  the  literary  class,  was  the  goal  of  Chinese  ambition.  The  girls, 
as  in  all  Oriental  lands,  were  regarded  as  so  inferior,  mentally  and 
socially,  to  the  boys  that  no  provision  was  made  for  them.  Among 
the  Parsis  the  writings  of  Zoroaster  and  the  Persian  mystics  were 
studied,  and  among  the  Hindus  of  India  the  Brahmanical  literature 
received  the  attention  of  scholars.  Almost  the  only  educated  persons 
of  India  were  the  Brahman  priests,  who  gave  themselves  to  a  study 
of  the  subtle  Brahman  metaphysics,  the  commentaries,  and  the 
sacred  poetry  of  India.  Here  the  coveted  life  was  not  that  of  official- 
dom but  that  of  the  priesthood.  In  Japan  and  Korea  education  was 
encouraged  among  all  those  who  had  the  means.  Still,  it  was  purely 
literary,  and  thoroughly  useless  as  an  equipment  for  life.  In  Moham- 
medan lands  the  curriculum  consisted  in  reading  the  Koran  through 
and  in  memorizing  some  of  the  sections. 

Many  countries,  however,  have  never  possessed  even  a  literature. 
In  these  a  sort  of  crude  education  has  been  peculiarly  associated  with 
the  physical  changes  attending  growth  and  development.  It  is 
intended  primarily  to  mark  the  youth's  entrance  upon  manhood, 
and  hence  usually  consists  merely  in  instructions  calculated  to  make 
him  an  efficient  member  of  the  tribe.  It  is  little  more  than  a  vigorous 
method  of  initiation,  and  includes  various  tests  of  prowess  with 
weapons  of  war,  tests  of  strength,  and  tests  of  endurance  especially 
with  respect  to  bearing  pain  without  flinching.  In  connection  with 
the  latter,  horrible  cruelties  are  sometimes  practised,  such  as  cutting 
and  slashing  the  flesh,  and  depriving  the  initiate  of  food  for  several 
days.  Among  certain  tribes  this  brief  period  of  education  and  tribal 
initiation  is  superintended  by  one  of  the  old  men,  who  selects  every 
year  or  two  the  boys  twelve  to  fourteen  years  of  age  and  marches 
them  off  to  a  stockade.  In  this  stockade  they  are  instructed  for  several 
weeks  as  to  the  rites  and  customs  of  the  tribe,  while  part  of  the  in- 
struction consists  of  participation  in  degrading  orgies.  At  the  con- 
clusion of  the  requisite  period,  public  ceremonies  mark  the  full  en- 
trance of  the  young  men  into  the  social  and  civil  life  of  their  elders. 

In  our  homeland  educational  facilities  are  widely  distributed. 
Yet  even  here  the  states  have  in  many  cases  failed,  either  through 
inability  or  indifference,  to  provide  adequate  means  of  education. 
The  South  and  the  West  are  deficient  in  schools,  illiteracy  is  common, 
and  thousands  of  children  have  grown  into  manhood  and  womanhood 
with  no  educational  advantages  whatever, 

Note  3.  Educational  Work  of  Christian  Missions.  Early  in  the 
TTOrk  of  modern  Chrigtiao  missions  it  became  apparent  that  educational 


272  The  Conquering  Christ  ^^^^^^ 

work  of  some  sort  was  absolutely  necessary,  in  order  that  the  Scrip- 
tures and  other  Christian  literature  might  be  used  to  the  fullest  pos- 
sible advantage.  Moreover,  in  lands  like  China  and  Korea,  where 
for  centuries  scholarship  and  learning  had  been  held  in  high  esteem, 
schools  were  well  calculated  to  make  a  favorable  impression  upon 
the  people.  As  an  opening  wedge  for  Christianity  and  as  a  means 
of  gathering  the  children  for  Christian  teaching,  the  mission  schools 
of  primary  grade  have  not  been  surpassed.  They  have  on  all  fields 
constituted  one  of  the  strongholds  of  Christian  missions. 

Beyond  the  primary  grades,  there  have  been  established  high  schools, 
academies  and  colleges.  Many  of  these  maintain  high  standards, 
and  in  India  a  number  of  them  are  affiliated  with  the  government 
universities,  which  j^rovide  examinations  but  give  no  instruction. 

Another  branch  of  the  educational  work,  and  one  which  holds  a 
unique  place  in  the  social  program  of  missions,  is  the  industrial  in- 
stitution. The  converts  frequently  have  to  cope  with  such  economic 
and  social  conditions  as  make  necessary  some  provision  for  their 
temporal  and  industrial  welfare.  Disowned  by  the  family,  dis- 
charged by  his  employer,  cast  out  by  the  tribe,  homeless  and  without 
work,  the  convert  often  finds  himself  subjected  to  petty  oppression 
and  persecution.  Often  this  trial  has  become  too  hard  to  bear,  and 
has  led  to  a  relapse  into  heathenism.  Such  results  needed  to  be  offset 
by  some  industrial  opportunity  presented  by  the  missionaries.  Hence 
the  agricultural  and  trade  schools.  Carpentry,  cabinet  making, 
printing  in  all  its  branches,  tinsmithing,  blacksmithing,  wheelwright- 
ing,  chair  caning,  weaving,  agriculture,  brick  and  pottery  work  are 
some  of  the  trades  taught  in  these  schools.  As  establishing  the  con- 
verts upon  an  independent  footing  and  placing  them  in  a  position 
superior  to  most  of  their  fellows,  the  industrial  school  is  an  efficient 
instrument. 

The  summary  of  missionary  educational  statistics  for  1909  records 
a  total  of  more  than  twenty-nine  thousand  institutions  of  all  kinds, 
with  at  least  a  million  and  a  quarter  of  pupils,  approximately  one 
third  of  whom  are  girls  and  women.  Of  these  schools,  over  twenty- 
six  thousand  are  elementary  and  have  considerably  over  a  million 
pupils.  The  more  than  one  thousand  high  schools  and  academies 
boast  an  enrolment  of  approximately  one  hundred  thousand  pupils, 
while  the  colleges  and  universities,  numbering  over  a  hundred,  have 
students,  almost  all  men,  to  the  number  of  approximately  fifty  thou- 
sand. In  addition  to  these  colleges,  there  are  almost  fifty  medical 
schools  and  schools  for  nurses,  and  aVxjut  seventy-five  theological 
seminaries  and  training  schools  for  Christian  workers. 


Forty-two  Training  the  Mind,  Hand  and  Heart  273 

The  educational  standards  maintained  by  the  mission  schools  have 
been  determined  largely  by  the  capacity  of  the  people  for  whom  they 
are  conducted.  At  first  they  were  necessarily  very  low,  but  gradually 
they  have  been  raised,  and  the  process  is  still  going  on.  The  mission 
fields  of  India  are  the  best  equipped  for  educational  work.  Here 
both  the  intellectual  attainments  of  the  most  advanced  natives  and 
the  high  standards  set  by  the  British  government  have  forced  the 
mission  schools  to  undertake  a  high  class  of  work.  In  China,  which 
comes  next  to  India  in  the  number  of  mission  schools,  the  increasing 
interest  in   Western  education   (see   Lesson    IS,  Note  4)   has  spurred 


Madras  Christian  College. 
Erected  by  the  Free  Church  of  Scotland,  aided  by  Indian  and  British  contributions. 

the  missionary  forces  to  enlarge  their  school  buildings,  increase  the 
teaching  force,  and  purchase  additional  property.  In  Africa  educa- 
tional work  has  not  been  called  for  on  the  same  scale  as  in  other  fields. 
Yet  in  the  Uganda  field,  we  are  told,  the  natives  have  a  "  singular 
and  resistless  passion  "  to  learn  to  read  and  write.  Their  text-book 
is  the  Bible  itself,  over  the  pages  of  which  they  pore  and  pore  with 
untiring  zeal,  at  first  mechanically  going  over  the  words  but  later 
catching  some  glimmering  of  the  wonderful  truth,  until  at  last  they 
comprehend  the  message  of  love  as  it  flashes  into  their  hearts.  All 
the  Muganda  converts,  except  the  aged  or  blind,  can  read  their  Bibles. 
It  is  a  noteworthy  fact  that  whether  at  home  or  abroad  the  church 
has  always  initiated  the  educational  program.  In  the  United  States 
the  denominational  schools,  academies  and  colleges,  scattered  over 
the  country,  are  no  small  factor  in  the  development  of  an  educational 
ideal  which  does  not  ignore  character  as  the  fundamental  element 
in  a  true  education. 

Note  4.     The  Value  of  Education  to  Evangelization.     One  of  the 
most   obvious   contributions  of   education   to   evangelization   is   that 


274  The  Conquering  Christ 


Lesson 


it  prepares  the  way  for  a  ready  acceptance  of  the  Gospel,  by  breaking 
down  many  of  the  native  barriers  which  lie  across  the  missionary's 
path.  Thus  the  native  beliefs  in  myriads  of  evil  spirits  haunting  the 
air,  and  the  native  confidence  in  witch  doctors,  medicine  men,  and 
pagan  priests,  are  all  undermined  by  education.  When  the  natives 
learn  that  their  traditional  explanations  of.  natural  phenomena  are 
false,  and  that  there  is  no  foundation  for  their  superstitions,  they  are 
ready  to  listen  to  their  teachers  on  religious  subjects.  Moreover, 
the  educational  work  of  missions  has  unlocked  the  treasures  of  a 
Christian  literature  for  the  non-Christian  world,  and  has  inaugurated 
the  training  of  a  native  ministry,  absolutely  essential  to  the  establish- 
ment of  a  native  church.  Ministerial  training  could  not  possibly 
be  given  at  first,  but  the  high  schools  which  were  established  provided 
some  native  workers,  colporteurs,  missionaries'  assistants,  and  Bible 
women.  Later  the  most  promising  of  the  high  school  scholars  were 
urged  to  undertake  some  college  studies  and  by  specializing  in  the 
Bible,  in  theology  and  in  homiletics,  to  prepare  themselves  for  the 
native  ministry.  This  work,  at  first  so  crude  and  insufficient,  has 
constantly  developed  and  improved,  until  to-day  theological  semi- 
naries, thinly  scattered  over  the  mission  fields,  are  potent  factors  in 
the  development  of  a  better  humanity,  and  in  the  propagation  of  the 
Gospel  of  Jesus.  The  evangelistic  power  of  educational  work  is  also 
to  be  found  in  the  fact  that  the  Bible  is  used  as  a  text-book  in  almost 
all  of  the  mission  schools.  As  such,  from  three  to  six  study  periods 
per  week  are  devoted  to  it.  Under  such  training  it  is  little  wonder 
that  in  thousands  of  mission  communities  the  Christians  but  lately 
won  from  ways  of  sin  and  darkness  are  more  familiar  with  the  Scrip- 
tures than  the  average  church  member  of  America.  Many  of  them, 
won  to  Christ  themselves  through  the  class-room  study  of  the  Bible, 
constitute  a  striking  testimonial  to  the  evangelical  value  of  mission 
schools  and  colleges.  They  are  taught  to  handle  the  Book  for  the 
winning  of  others,  so  that  many  Christian  students  who  graduate 
from  a  missionary  academy  or  high  school  are  equipped  to  serve  as 
personal  workers.  These  students  frequently  organize  themselves 
into  preaching  bands,  and  conduct  short  evangelistic  tours  with  much 
success. 

Note  5.  Some  Larger  Results  of  Missionary  Education.  Probably 
no  other  feature  of  the  missionary  enterprise  is  to  be  credited  with  so 
large  an  influence  in  reshaping  social  and  industrial  conditions  as  may 
be  credited  to  the  educational  work.  The  industrial  schools  in  par- 
ticular have  contributed  to  a  just  estimate  of  labor.     Throughout 


Farty4wo  Training  the  Mind,  Hand  and  Heart  275 

the  non-Christian  world,  labor  has  long  been  considered  degrading 
while  leisure  and  idleness  have  be§n  the  coveted  possessions  of  the 
rich.  The  caste  system  of  India,  in  which  the  most  menial  tasks  are 
performed  by  the  lowest  castes,  reflects  this  universally  pagan  valua- 
tion. But  industrial  education  under  Christian  auspices  puts  high 
caste  and  low  caste  side  by  side  at  the  same  bench.  Skill  and  achieve- 
ment take  the  place  of  caste  privilege.  The  practice  of  the  industrial 
schools,  like  the  teaching  of  the  elementary  schools  and  academies, 
emphasizes  the  equality  of  all  men.  As  a  result  of  this  practice  and 
teaching,  men  learn  that  the  only  merit  which  is  worth  anything  is 
the  merit  of  achievement,  the  ability  to  do  something.  The  in- 
dependence of  manhood  thus  gained  gives  dignity  to  labor,  where 
before  it  was  despised. 

A  second  result  which  should  be  mentioned  here  is  the  effect  which 
mission  schools  have  had  upon  the  popular  estimate  of  woman. 
Throughout  the  East  women  have  for  centuries  been  regarded  as  un- 
worthy of  an  education,  and  no  provisions  were  made  for  their  intellect- 
ual enlightenment.  Missionaries  soon  discovered,  however,  that  the 
girls  of  the  East  were  no  more  mentally  deficient  than  were  the  men, 
and  consequently  the  education  of  girls  and  women  advanced  a  step. 
It  soon  became  apparent  that  many  of  the  girls  were  gifted  with  a 
natural  aptitude  for  stud}^,  and  in  India  a  number  of  university  young 
women  have  acquitted  themselves  with  high  honors  in  the  field  of 
advanced  scholarship.  This  scholarly  competition  of  women  with 
men  and  the  direct  teaching  in  the  class  room  have  raised  the  Oriental 
estimate  of  woman  and  tremendously  advanced  her  social  status. 
How  important  the  education  of  its  women  is  to  the  East,  was  sug- 
gested in  the  remark  made  by  an  Indian  native,  the  vice  chancellor 
of  Bombay  University.  "  One  half  of  the  intellectual,  moral,  and 
spiritual  resources  of  our  country,"  he  said,  "  is  being  wasted.  If 
our  women  were  educated  as  they  ought  to  be,  they  would  be  a 
powerful  instrument  for  advancing  the  general  condition  of  our  coun- 
try." 

In  view  of  the  value  of  the  educational  work,  it  probably  will  con- 
tinue to  receive  the  increasing  attention  of  missionary  leaders.  With 
its  growth  there  will  be  increased  demand  for  unordained  Christian 
educators.  In  this  work,  so  fraught  with  far-reaching  possibilities 
for  good,  the  church  cannot  afford  to  shirk  its  increasing  privilege  and 
obligation.  Schools  and  colleges  of  the  great  missionary  enterprise, 
whether  at  home  or  abroad,  need  and  should  receive  the  heartiest 
support  of  the  churches.  Few  instruments  are  to-day  being  used 
with  greater  effectiveness  in  the  advancement  of  the  kingdom. 


276  The  Conquering  Christ  Lesson 

ADDITIONAL  READING  REFERENCES. 

(l)  Place  of  education  in  missions.  Bliss :  Encyclopedia  of  Mis- 
sions, pp.  220-222.  (2)  Educational  facilities  on  mission  fields. 
Dennis:  Christian  Missions  and  Social  Progress,  vol.  iii,  pp.  5-127. 
(j)  The  college  as  a  force  in  India's  evangelization.  Wolf:  In  TJte 
Missionary  Review  of  the  World,  October,  1908,  pp.  758-762;  Smith: 
The  Conversion  of  India,  pp.  185-194.  {4)  The  higher  education  of 
Oriental  women.  Ecumenical  Missionary  Conference  Report,  New 
York,  1900,  vol.  ii,  pp.  133-140. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Why  does  medical  work  deserve  a  prominent  place  in  the  mis- 
sionary enterprise?  2.  Describe  some  of  the  native  remedies  em- 
ployed by  Eastern  peoples.  3.  What  have  medical  missions  achieved 
in  the  way  of  evangelism?  Mention  some  other  fruits  of  the  medical 
work.  4.  How  does  the  foreign  mission  field  compare  with  America 
as  ofTering  the  opportunities  of  a  large  practice  to  a  young  physician? 
5.   What  is  the  title  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Of  what  does  native  education  consist  in  China,  India,  or  other 
lands  which  possess  a  literature?     (Note  2.) 


Of  what  does  it  consist  among  more  primitive  people? 


3.   How  is  the  education  of  women  regarded  in  non-Christian  lands? 


4.   What  improvements  should  be  made  in  our  educational  facilities 
in  America? 


5.  What  considerations  made  early  educational  missions  imperative? 
(Note  3.) 

6.  What  necessity  led  to  the  establishment  of  industrial  schools? 


Forty-two  Training  the  Mind,  Hand  and  Heart  277 

7.   By  what  have  the  missionary  educational  standards  been  largely 
determined?     How  have  these  standards  been  raised? 


8.  How  does  education  contribute  to  evangelization?     (Note  4.) 


9.   In  what  manner  has  educational  missions  affected  pagan  social 
standards?     (Note  5.) 


10.   What  has  been  their  effect  upon  the  popular  estimate  of  women! 


11.   What  problem  presents  itself  with  the  growing  importance  of 
the  educational  work? 


QUESTIONS  FaR  DISCUSSION. 

1.  What  is  the  bearing  of  the  educational  work  upon  the  missionary 
use  and  distribution  of  Christian  literature?  2.  Why  does  education 
which  is  not  distinctively  Christian  fail  to  meet  the  highest  educational 
standards?  3.  How  far  could  secular  educational  agencies  have 
accomplished  the  results  of  missionary  schools  and  colleges?  4.  How 
does  an  educated  womanhood  react  upon  the  character  of  a  nation? 
5.  Compare  the  importance  of  education  and  evangelization.  6. 
Mention  several  considerations  which  might  induce  a  Christian  school 
teacher  to  work  in  a  missionary  school  rather  than  in  a  public  school 
of  America. 

Mission  Gem.  "  If  we  are  willing  to  go  on  in  that  God-given  task 
of  Christianizing  the  thought  of  all  the  people,  we  may  be  sure  that 
the  time  will  come  when 

•  Far  in  the  East  a  golden  light  will  dawn, 
And  the  bright  smile  of  God  come  breaking  through.'  " 

—Rev.  W.  M.  Forred. 

Personal  Thought.  In  the  educational  privileges  which  are  mine, 
God  has  placed  me  on  a  vantage  ground  higher  than  that  on  which 
my  fellows  stand.  Hence  He  expects  of  me  better  work,  a  life  more 
intelligently  spent,  a  religious  activity  more  wisely  guided.  It  is 
one  thing  to  be  a  Christian,  but  another  and  a  better  thing  to  be  an 
intelligent  Christian,  with  heart  and  mind  co-operating  in  loyal  service 
to  Jesus  Christ. 


278.  The  Conquering  Christ  Lesson 

Lesson     43.      INTERDENOMINATIONAL     CO-OPERATION. 

The  Spirit  of  Comity  and  Union. 

Scripture  Reading:    "That  they  may  all  be  one."     Jo.  17:1-21. 

Note  1.  Object  of  the  Lesson.  To  show  why  and  in  what  respects 
poHcies  of  unity  and  co-operation  among  missionary  forces  are  desir- 
able, the  extent  to  which  such  poHcies  have  been  adopted,  and  some 
results  already  achieved. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Argument  for  Co-operation  and  Unity.  As  early  as 
1854  Alexander  Duff,  at  a  missionary  conference  in  New  York  City, 
struck  the  note  of  territorial  comity  in  missionary  work,  and  the  con- 
ference placed  itself  upon  record  as  holding  that  "  an  efficient  pre- 
occupancy  of  any  particular  portion  of  the  heathen  field  by  any  evan- 
gelical church  or  society  should  be  respected  by  others  and  left  in  their 
undisturbed  possession."  At  that  early  date,  however,  the  union  of 
missionary  enterprises  on  the  foreign  field  was  scarcely  dreamed  of. 
Twenty-five  years  ago  an  attempt  on  the  part  of  the  Congregationalists 
and  Presbyterians  to  unite  their  work  in  Japan  was  so  thoroughly 
misunderstood  in  America  and  opposed  in  Japan  that  it  temporarily 
failed.  But  more  and  more,  first  through  territorial  comity,  then 
co-operation,  and  finally  union,  the  various  missionary  organizations 
have  been  bringing  into  being  a  united  Christianity  on  the  foreign 
field  and  preparing  the  way  for  it  at  home. 

A  statesmanlike  view  of  missions  demands  strict  economy  in  ad- 
ministration. Duplication  of  effort,  overlapping  of  territory,  the  con- 
duct of  several  poor  schools  rather  than  a  single  good  one,  friction 
between  competing  denominations,  stations,  or  institutions,  mean 
a  waste  of  resources  and  diminished  missionary  efficiency.  A  harmoni- 
ous co-operation  that  would  reduce  these  evils  to  a  minimum  is  de- 
manded by  the  magnitude  of  the  work  and  its  pressing  importance. 
It  must  be  done  well  and  speedily,  — we  have  no  time  to  waste. 

A  second  consideration  favorable  to  united  work  is  the  fact  that 
fundamentally  all  the  evangelical  forces  on  the  various  fields  are  in 
agreement.  It  is  only  in  respect  to  the  symbols  of  Christianity, 
ecclesiastical  organization,  and  similar  non-essentials  that  the  home 
churches  are  divided.  On  the  field  these  differences  largely  disappear. 
The  great  needs  of  the  foreign  field  are  met  and  satisfied  by  the  funda- 
mentals of  Christianity. 

And  this  suggests  a  third  consideration,  viz.,  that  the  purpose  of 
'hristian   missions   is   not   to   perpetuate   denominationalism   but   to 


Forty-three  Interdenominational  Co-operation  279 

establish  in  non-Christian  lands  a  naturalized  Christianity.  When 
Occidental  features  of  Christianity  are  transferred  to  the  Orient  they 
frequently  appear  ludicrous.  Imagine  the  perplexity  of  two  Chinese 
Christians,  one  a  Northern  Presbyterian  from  South  China  and  the 
other  a  Southern  Presbyterian  from  North  China,  in  trying  to  explain 
their  differences,  neither  one  knowing  the  distinction  between  the  North 
and  the  South  in  the  United  States,  nor  ever  having  so  much  as  heard 
of  our  Civil  War.  North  and  South,  Calvinist  and  Arminian  have  no 
significance  to  Christians  in  non-Christian  lands.  Converts  in  India, 
Japan,  and  Korea  may  have  a  deep  interest  in  Christianity,  but  they 
know  little  and  care  less  about  our  denominational  distinctions.  It 
was  far  more  helpful  to  Christian  progress  in  India  that  the  Congrega- 
tionalist  and  Presbyterian  and  Reformed  missions  combined  to  form 
the  United  Christian  Church  of  South  India,  than  that  these  bodies 
should  retain  their  American  connections  and  remain  separate  among 
themselves. 

Another  argument  for  union  policies  in  mission  work  is  found  in  the 
fact  that  in  numerous  instances  they  are  in  actual  and  successful  opera- 
tion at  the  present  time.  Their  adoption  in  some  cases  has  been 
practically  unavoidable.  The  problems  thrust  upon  those  who  are  on 
the  fields  have  demanded  solutions,  and  solutions  along  denomina- 
tional lines  have  been  precluded  by  the  very  nature  of  the  problems. 
Thus  Chinese  Christians  traveling  from  one  province  to  another  could 
not  understand  why  church  membership  in  the  provinces  from  which 
they  came  was  not  always  a  guarantee  of  welcome  into  church  fellow- 
ship in  the  province  to  which  they  journeyed.  So  insistent  were  they 
for  explanations  that  the  missionaries  were  forced,  in  the  main,  to 
recognize  the  validity  of  all  evangelical  Christian  ordinances  and 
symbols,  until  to-day  even  church  membership  is  transferable  among 
many  of  the  evangelical  churches  of  China  without  respect  to  denomina- 
tional requirements,  except  that  each  church  is  at  liberty  further  to 
instruct  members  so  received.  Within  a  year.  Baptists  in  China  have 
taken  over  two  Presbyterian  fields,  together  with  their  church  member- 
ship and  all  the  work  associated  with  the  mission  stations.  So  suc- 
cessful and  harmonious  have  these  union  enterprises  proved  that  they 
constitute  a  powerful  argument  in  behalf  of  the  extension  of  union 
v/ork,  the  gradual  elimination  of  sectarian  lines,  and  the  spread  of  a 
universal  Christianity. 

Note  3.  Spheres  of  Co-operative  Enterprise.  Expressions  of  in- 
terdenominational co-operation,  federation  and  union  are  becoming 
more  common  each  year.     Among  the  churches  themselves  we  have 


280  The  Conquering  Christ  ^^^^^^ 

the  Federal  Council  of  Churches  of  Christ  in  America,  the  first  regular 
meeting  of  which  was  held  in  December,  1908.  The  Council  meets 
every  four  years,  and  represents  thirty-two  denominations,  having  a 
constituency  of  over  thirty  million  communicants.  Its  chief  aims 
are  stated  as  follows:  "  To  express  the  fellowship  and  catholic  unity 
of  the  Christian  church;  to  bring  the  Christian  bodies  of  America  into 
united  service;  to  encourage  devotional  fellowship  and  mutual  counsel 
concerning  the  spiritual  life  and  religious  activity,  and  to  secure  a 
larger  combined  influence  for  the  churches  of  Christ  in  all  matters 
affecting  the  moral  and  social  condition  of  the  people,  so  as  to  promote 
the  application  of  the  law  of  Christ  in  every  relation  of  human  life." 

Among  the  foreign  missionary  forces  there  is  held  the  annual  con- 
ference of  Foreign  Missions  Boards  of  the  United  States  and  Canada. 
In  1910  the  seventeenth  of  these  conferences  was  held.  This  body 
has  carried  on  some  of  its  most  significant  work  through  its  Committee 
of  Reference  and  Counsel,  whose  duty  it  is  to  deal  with  such  matters 
of  general  interest  to  all  the  Boards  as  may  be  referred  to  it.  Among 
such  matters  have  been  studies  of  the  educational  opportunity  in 
China,  unoccupied  mission  fields,  the  opium  traffic,  and  the  Congo 
atrocities.  It  has  interested  itself  in  the  preservation  of  the  citizenship 
of  missionaries,  which  seemed  threatened  by  the  recent  passage  of  a 
new  expatriation  law  of  the  United  States,  and  in  countless  matters 
has  been  an  invaluable  aid  in  conserving  the  missionary  energies  and 
forces  of  all  the  co-oi:>erating  organizations,  more  than  fifty  in  number. 

On  the  foreign  field  the  union  sentiment  finds  its  earliest  expressions 
in  territorial  comity,  whereby  local  competition  between  the  missions 
is  largely  avoided.  This  policy  has  been  carried  out  with  noteworthy 
success  in  the  Philippines  and  in  Korea.  Another  expression  of  this 
Christian  spirit  is  evidenced  in  the  common  title  given  to  all  the 
churches  on  some  of  the  mission  fields.  Thus  in  China  the  churches 
are  all  the  "  Church  of  Christ,"  with  some  modifying  denominational 
name  if  desired,  as  the  Church  of  Christ,  Presbyterian,  in  China,  or 
the  Church  of  Christ,  Methodist,  in  China,  the  denominational  name 
being  quite  subordinate.  But  the  Chinese  churches  are  praying  and 
working  for  the  day  when  these  modifying  terms  may  be  omitted 
altogether,  when  there  will  be  one  triumphant  Church  of  Christ  in 
China.  So  also  in  the  Philippines  from  the  first,  the  missionary 
churches  have  all  been  Iglesia  Evangelica,  and  if  the  denominational 
attachment  were  signified  it  followed  the  common  name  in  parentheses. 

Union  conferences  and  associations  have  also  grown  up  on  the  foreign 
field  much  as  at  home.     The  year  1900  saw  two  great  conferences  of 


Forty-three  Interdenominational  Co-operation  281 

missionaries,  one  for  all  workers  in  Japan,  the  other  for  those  of  India. 
The  former,  which  met  in  Tokyo,  proclaimed  its  belief  "  that  all  those 
who  are  one  with  Christ  by  faith  are  one  body,"  and  it  called  upon 
"  all  those  who  love  the  Lord  Jesus  and  His  church  in  sincerity  and 
truth  to  pray  and  to  labor  for  the  full  realization  of  such  a  corporate 
oneness  as  the  Master  Himself  prayed  for  on  that  night  in  which  He 
was  betrayed."  The  All-India  conference  met  at  Madras  and  estab- 
lished provincial  courts  with  a  great  central  court  of  arbitration  and 
appeal.  Twenty-five  missionary  societies  approved  and  co-operated 
in  this  enterprise.  Numerous  interdenominational  conferences  for 
Christian  inspiration,  such  as  those  held  in  this  country  at  Silver  Bay, 
Northfield,  and  Winona  Lake,  are  held  each  year  throughout  the  larger 
mission  fields. 

In  educational  and  medical  work  the  union  movement  has  found  its 
most  thorough  exemplification.  Many  academies,  colleges,  and  uni- 
versities are  under  union  control,  and  are  taught  by  union  faculties. 
On  the  foreign  field  there  have  even  been  established  several  theological 
seminaries  in  which  different  denominations  have  united  for  the  train- 
ing of  a  native  Christian  ministry.  Many  text-books  have  been 
published  under  union  auspices,  and  in  Japan  there  is  one  common 
Christian  hymnal  for  all  communions.  The  educational  workers  in 
China  are  organized  in  one  educational  association.  In  hospital  work 
it  is  now  a  common  occurrence  for  several  denominational  forces  to 
unite,  and  in  China  all  the  medical  missionaries  are  gathered  in  a  single 
miedical  association. 

The  most  difficult  form  of  union  work  is  that  which  pertains  to 
religious  instruction  and  evangelization,  but  even  this  is  not  unknown. 
One  instance  will  illustrate.  The  English  Baptists  pay  the  American 
Presbyterians  (North)  five  per  cent  interest  on  one  half  the  amount 
invested  by  the  Presbyterians  in  a  Chinese  chapel.  They  also  fur- 
nish one  worker,  and  in  return  have  a  half  interest  in  the  work  and  its 
control. 

Note  4.     Further  Instances  and  Results  of  Co-operation  and  Union. 

Instances  of  co-operation  are  too  numerous  to  be  stated  in  anything 
like  a  complete  list,  but  it  may  suffice  to  note  what  one  denomination 
is  doing  in  union  enterprises.  All  denominations  are  actively  in- 
terested in  this  movement,  and  are  carrying  on  work  similar  to  that 
here  mentioned,  but  the  Presbyterians  in  so  many  instances  have  been 
the  first  movers  toward  union,  and  have  furnished  such  spokesmen 
of  the  idea  that  it  is  only  appropriate  that  their  work  should  receive 
this  recognition.     In  the  annual  report  for  1909  of  the  Presbyterian 


282  The  Conquering  Christ  Lesson 

Board  of  Foreign  Missions  there  are  recorded  no  less  than  fourteen 
instances  of  definite  co-operation  or  affihation,  involving  amicable 
relations  with  at  least  twelve  other  denominations.  Some  of  these, 
briefly  stated,  are  as  follows : 

(i)  High  schools  consolidating  with  Hangchow  Christian  College, 
Southern  and  Northern  Presbyterian  interests  involved. 

(2)  Xingpo  union  conferences  of  all  missions  in  the  town  and  ad- 
jacent territory,  "  blazing  the  way  to  a  federated  church." 

(j)  Union  University  of  Nanking  under  consideration  and  partially 
consummated.  Disciples,  Methodist,  and  Presbyterian  interests  in- 
volved. 

(4)  Nanking  Union  Theological  Seminary,  thirty-seven  students; 
eighteen  from  Presbyterian  (North)  missions,  eighteen  from  Presby- 
terian (South)  missions,  one  from  the  Advent  mission  of  Nanking. 

(5)  Tsinan,  China,  English  Baptists  and  Presbyterians  in  street 
chapel  work;  the  year  is  pronounced  "  the  best  ever  recorded  in 
Tsinan." 

{6)  Yi  Hsien,  China,  Shantung  Protestant  University  in  which  are 
affiliated  the  Presbyterian  College  at  Wei-Hsien,  the  Baptist  Theologi- 
cal Seminary  at  Tsingchow-fu,  and  the  Baptist  Medical  School  at 
Tsinan. 

(7)  Pyeng  Yang,  Korea,  Pyeng  Yang  College  and  Academy,  Meth- 
odist and  Presbyterian  interests  involved.  Also  Presbyterian  Theo- 
logical vSeminary  supported  by  Southern,  Northern,  and  Canadian 
Presbyterians. 

(8)  Manila,  Philippine  Islands,  Ellinwood  Bible  Seminary,  Meth- 
odists and  Presbyterians  in  cordial  co-operation  with  probability  that 
the  United  Brethren  will  join  in. 

Such  operations  as  these  are  an  important  factor  in  setting  before 
the  non-Christian  world  the  true  spirit  of  Christian  brotherhood. 
They  are  likewise  real  steps  in  the  process  of  bringing  about  an  un- 
divided Christianity  in  which  the  tenets  of  all  denominations  will 
receive  their  due  and  jjroportionate  emphasis.  A  man  who  had  keen 
insight  into  the  situation  once  ob.served  with  respect  to  the  denomina- 
tional factor  in  a  united  Christianity,  "  What  we  want  is  not  this  or 
that,  but  this  and  that."  The  spirit  of  union  and  federation  now 
moving  among  the  churches  is  the  most  significant  Christian  develox)- 
ment  since  the  Reformation,  and  is  jjrobably  in  some  way  closely 
related  to  the  world-wide  extension  of  God's  reign.  Those  who  aid 
in  this  glorious  exemplification  of  the  Christian  ideal  are  among  the 
privileged  characters  of  the  kingdom. 


Forty-three  Interdenominational  Co-operation  283 

ADDITIONAL  READING  REFERENCES. 

(j)  Church  unity  as  seen  by  workers  in  China.  The  Chinese  Re- 
corder, Fehrnavy,  1910,  pp.  125-129,  133-164.  This  magazine  is  not 
in  most  American  libraries,  perhaps  obtainable  only  in  religious  and 
missionary  libraries,  but  the  articles  suggested  are  a  distinct  contribu- 
tion to  the  subject,  and  will  well  repay  the  reader.  (2)  The  work  of 
the  Conference  of  Foreign  Missions  Boards.  See  reports  of  the  con- 
ferences, (j)  The  union  and  co-operative  enterprises  in  which  your 
own  denomination  is  interested.  See  annual  report  of  home  and 
foreign  missionary  boards.  (4)  Federation  and  union  of  churches. 
Nash,  in  Recent  Christian  Progress,  pp.  323-330. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  Give  several  reasons  for  the  employment  of  educational  agencies 
in  missionary  work.  2.  Mention  two  ways  in  which  education  makes 
possible  a  wider  extension  of  evangelical  work.  3.  What  phenomenal 
blessing  have  educational  missions  brought  to  non-literary  people 
like  the  Central  Africans?  4.  How  have  industrial  schools  proved 
valuable  to  the  native  communities?  5.  Give  your  estimate  of  the 
opportunities  which  accompany  a  life-work  as  a  missionary  educator. 
6.   What  is  the  subject  of  to-day's  lesson?     its  object? 


2.) 


QUESTIONS  ON  THE  LESSON. 

1.   How  old  is  the  idea  of  interdenominational  co-operation?     (Xote 


2.  Mention  several  arguments  in  behalf  of  united  missionary  work. 


3.   What  usage  prevails  in  China  with  respect  to  the  transfer  of 
church  membership? 


4.   What  is  the  Federal  Council  of  Churches,  and  what  is  its  aim? 
(Note  3.) 


5.  Tell  what  you  can  of  the  work  of  the  Conference  of  Foreign  Mis- 
sions Bgards  of  the  United  States  and  Canada. 


284  The  Conquering  Christ  Lesson 

6.  By  what  names  are  the  Chinese  and  Philippine  churches  known? 


7.  Mention  two  remarkable  conferences  held  on  mission  fields  in 
1900. 


8.   What  can  you  say  of  union  educational  and  medical  enterprises? 


0.    What  denomination  has  been  specially  interested  in  union  work? 
Cite  several  instances.     (Note  4.) 


10.   What  is  the  value  of  union  effort  ?     Toward  what  great  day  does 
it  work  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Of  what  value  has  been  the  existence  of  many  denominations? 
2.  How  has  denominationalism  sometimes  operated  against  the  pro- 
gress and  cultivation  of  Christianity?  3.  Has  the  day  gone  by  when 
denominational  separateness  is  out  of  place?  4.  Is  a  policy  of  Chris- 
tian union  which  proves  successful  on  foreign  fields  out  of  place  at 
home?  5.  To  what  extent  does  a  united  Christianity  increase  the 
acceptability  of  the  Gospel  to  non-Christian  people  ?  6.  Do  you  regard 
a  united  Christianity  as  feasible?     Why? 

Mission  Gem.  "  I  belong  to  the  Presbyterian  church,  but  I  have 
not  the  slightest  zeal  in  seeking  to  have  the  Presbyterian  church  ex- 
tended over  the  non-Christian  world.  I  believe  in  one  Church  of  Christ 
in  each  land." — Robert  E.  Speer,  secretary  of  the  Presbyterian  Board 
of  Foreign  Missions. 

Personal  Thought.  The  church  of  Christ  is  larger  than  my  own 
denomination.  Yet  I  frequently  limit  my  rejoicings  to  the  success 
of  my  own  church  rather  than  extend  them  to  the  successes  of  all 
churches.  Is  not  my  love  provincial,  and  my  heart  little?  Do  I  not 
need  to  pray  earnestly  for  a  love  that  shall  be  universal  and  for  a 
heart  made  large  through  the  grace  of  God? 


Forty-four         xhe  ChuTcli  and  the  Mission  Problem  285 

Lesson  44.     THE  CHURCH  AND  THE  MISSION  PROBLEM. 
Value  and  Function  of  Organized  Missionary  Agencies. 

Scripture  Reading:    An  Early  Missionary  Enterprise,     Acts  13:1-3,  13-15,  44-49. 

Note  1.  Object  of  the  Lesson.  To  state  the  problem  of  administra- 
tion and  to  show  the  responsibility  of  Christians,  individually  and  col- 
lectively, for  the  adequate  presentation  of  the  Gospel  to  the  whole 
world. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Problem  as  Seen  on  the  Mission  Field.  The  missionary 
field  is  like  a  great  factory  in  which  the  calculations  and  decisions  of 
the  office  and  the  counting  room  are  applied.  Here  is  all  the  produc- 
tive machinery  of  the  missionary  enterprise,  the  twenty-two  thousand 
missionaries  caring  for  a  church  membership  of  over  two  millions,  more 
than  a  hundred  and  thirty  thousand  of  whom  were  added  during  1909. 
These  workers,  in  addition  to  managing  printing  establishments  that 
are  always  rushed  with  work,  operating  hospitals  that  are  over- 
crowded, and  serving  in  almost  every  human  capacity  where  there  is 
need,  are  conducting,  with  the  assistance  of  a  hundred  thousand  native 
helpers,  a  far-reaching  evangelistic  campaign,  and  are  developing 
thirty  thousand  schools  having  one  and  a  half  million  pupils.  To  carry 
on  this  vast  work  with  efficiency  fifty  million  dollars  annually  would  not 
be  too  much.  This  would  allow  for  an  average  allotment  of  less  than 
seven  hundred  dollars  for  each  school,  mission  station,  and  outstation, 
including  all  salaries  and  running  expenses.  As  a  matter  of  fact,  how- 
ever, all  this  work,  even  including  hospitals,  is  conducted  on  approxi- 
mately one  half  the  amount  suggested,  or  about  twenty-five  million 
dollars  annually.  This  sum  pays  the  salaries  of  non- native  workers, 
buildings  for  schools,  hospitals,  and  churches,  and  a  thousand  minor 
expenses. incidental  to  so  great  an  enterprise. 

Such  a  statement,  incomplete  as  it  is,  reveals  something  of  the 
dimensions  of  the  problem  as  seen  on  the  field.  It  is  also  suggestive 
of  the  rigid  economy  with  which  the  work  most  be  conducted.  A 
dollar  on  the  foreign  field  must  be  made  to  go  as  far  as  it  can,  and  as  a 
matter  of  fact  it  goes  much  farther  than  at  home,  for  the  foreign 
exchange  on  American  money  is  to  our  advantage.  The  dollar  given 
to  missions,  by  the  time  it  reaches  China  or  Africa,  will  purchase  as 
much  as  one  and  a  half  to  three  dollars  of  native  money.  In  respect 
to  labor,  the  power  of  the  missionary  dollar  is  seen  to  still  greater 
advantage,  as  one  American  dollar  is  a  fair  week's  wages  for  a  native 
laborer  in  China.  Five  hundred  dollars  annually  will  support  from 
five  to  ten  strong,  effective,  native  evangelists.     In  Africa  the  same 


286  The  Conquering  Christ  ^««««^ 

sum  would  go  farther,  in  Japan  not  so  far.  There  is  no  place  in  Europe 
or  America  where  a  small  investment  brings  such  large  returns  as  on 
the  foreign  field.  Thirty  dollars  a  year  for  three  years  to  the  work 
in  China,  the  gift  of  one  woman  in  America,  resulted  in  the  conversion 
of  three  thousand  souls. 

Another,  and  not  so  encouraging  a  phase  of  the  problem,  presents 
itself  on  the  field  in  the  daily  experience  of  the  missionaries  who, 
facing  great  need  or  great  opportunity,  find  themselves  unable  to 
grant  relief  or  to  expand  their  work.  Out  of  their  limited  incomes  they 
give  too  generously,  often  to  the  injury  of  health  or  strength.  But 
the  great  lack  of  funds,  the  waiting  year  after  year  for  adequate  equip- 
ment in  school,  or  hospital,  or  working  force,  combined  with  the  daily 
round  of  duty,  wears  the  life  down  and  sometimes  arouses  the  suspicion 
that  the  people  at  home  really  do  not  care.  The  problem  which  the 
missionary  faces  is  not  so  much  how  to  use  funds,  but  rather  how  to 
get  along  without  funds. 

Note  3.  The  Problem  as  Seen  at  Home.  While  the  church's  rep- 
resentatives on  the  field  are  courageously  at  work,  the  church  at 
home  faces  the  difficult  problem  of  planning  the  work  abroad,  enlisting 
workers,  scattering  educational  literature,  gathering  funds  and  in 
countless  other  ways  busying  itself  with  the  advancement  of  the  work. 
Here  the  great  question  is  how  to  lead  Christians  to  see  and  realize 
the  breadth  and  the  importance  of  the  missionary  work.  Judging 
from  the  active  participation  of  the  churches  in  this  task,  about  fifty 
per  cent  of  the  members  are  wholly  indifferent  to  it.  In  one  of  the 
largest  missionary  denominations  of  this  country  over  one  third  of  the 
churches  gave  nothing  to  foreign  missions  during  1909,  and  in  most 
of  the  churches  which  made  an  offering,  less  than  half  of  the  member- 
ship contributed.  It  is  stated  on  good  authority  that  "  one  tenth  of 
all  our  church  members  gives  nine  tenths  of  all  our  benevolent  offer- 
ings." Evidently  it  is  the  personal  devotion  of  the  few  rather  than 
the  general  devotion  of  all  which  keeps  alive  the  missionary  work. 
The  place  which  missions  occupies  with  the  masses  may  be  indicated 
by  the  fact  that  America  spends  more  for  chewing  gum  than  for  world- 
wide evangelization.  Note  also  that  as  against  the  eleven  million 
dollars  contributed  by  Americans  during  1909  for  missions,  the  women 
of  America  spent  over  sixty  million  dollars  for  lace,  and  the  men  spent 
over  eight  hundred  millions  for  tobacco.  The  six  billions  of  dollars 
and  seven  hundred  thousand  men  which  England  sacrificed  in  her  wars 
of  the  past  one  hundred  years  would  carry  on  all  present  missionary 
work  for  seven  centuries. 


Forty-four        Xhe  Ckurck  and  the  Mission  Problem  287 

These  facts  are  unmistakable  evidence  that  sufficient  money  is 
available  for  missions;  the  problem  is  how  to  obtain  it.  Every  church 
and  every  Christian  individual  should  contribute  something,  no  matter 
how  little,  to  this  eminently  Christian  work.  The  average  annual  gift 
in  most  of  the  denominations  is  pitiably  small.  Many  of  the  mission 
boards  are  working  now  for  an  "  every  church  campaign  "  in  which 
special  efforts  are  being  made  to  reach  every  non-contributing  church 
and  win  it  over  to  the  ranks  of  contributing  churches.  Similarly 
churches  are  undertaking  an  "  every  member  campaign,"  the  object 
of  which  is  to  obtain  some  contribution,  however  slight,  from  every 
church  member.  This  desirable  end  can  only  be  accomplished  by 
the  church  members  themselves,  and  it  remains  with  those  who  know 
the  situation  to  inform  those  who  do  not,  and  to  use  every  available 
means  for  disseminating  missionary  facts,  figures,  stories  and  recorded 
triumphs.  An  army  can  fight  better  when  it  knows  it  is  beginning  to 
win. 

Note  4.  How  the  Church  Seeks  to  Solve  the  Problem.  The  task  of 
collecting  and  distributing  the  missionary  funds,  though  it  may  at 
first  seem  simple,  is  in  fact  exceedingly  difficult  and  complex.  Treas- 
urers' accounts,  a  foreign  banking  business,  the  issuance  and  dis- 
tribution of  tons  of  campaign  literature,  the  organization  of  the  home 
territory  into  collection  districts,  the  recording  of  conditional  gifts 
and  bequests,  the  publication  of  a  missionary  magazine,  each  one  a 
business  in  itself,  and  the  organization  of  various  departments  of  the 
home  work,  must  all  be  done  with  the  precision  and  efficiency  charac- 
teristic of  a  well  managed  commercial  establishment.  To  carry  on 
this  complex  business  most  of  the  denominations  have  an  appointed 
or  an  elected  body  of  men  who  constitute  the  mission  board  or  society. 
Sometimes  one  board  carries  on  both  the  home  mission  and  the  foreign 
mission  work,  but  usually  two  organizations  are  created.  The  work 
of  the  board  of  foreign  missions,  the  term  "  board  "  being  used  syn- 
onymously for  society,  committee,  association,  or  other  name,  natu- 
rally falls  into  two  parts:  viz.,  that  which  must  be  carried  on  abroad, 
and  that  which  must  be  carried  on  at  home.  In  the  larger  boards  the 
work  abroad  is  under  the  superintendence  of  one  secretary,  and  the 
work  at  home  is  in  charge  of  another.  The  one  is  head  of  the  work  of ' 
disbursement,  the  other  is  head  of  the  work  of  collection.  The  con- 
necting link  between  these  two  is  the  treasurer,  who  receives  and 
records  all  contributions  and  pays  all  bills.  Each  of  these  three 
officials  has  a  larger  or  smaller  force  of  office  assistants,  according  to 
the  needs  of  the  work. 


288  The  Conquering  Christ 


Lesson 


The  support  of  this  organization  itself  must  be  met  out  of  the  mis- 
sionary funds.  This  introduces  the  whole  question  of  financial 
administration.  Of  the  annual  receipts  of  the  board,  not  counting 
native  contributions  made  on  the  field,  about  twelve  per  cent  is 
employed  in  supporting  the  home  administration.  Many  well- 
intentioned  Christians  complain  that  only  eighty-eight  cents  of  each 
dollar  reaches  the  field,  but  it  should  be  noted  that  were  an  individual 
to  send  one  dollar  to  the  field,  it  would  cost  five  cents  for  a  postage 
stamp  and  eight  cents  for  a  money  order,  and  then  the  dollar  would 
not  have  been  administered  with  the  wisdom  and  insight  which  the 
secretary's  intimate  knowledge  gives  him,  it  would  have  had  no  part 
in  providing  missionary  speakers  to  the  home  churches,  no  part  in 
producing  the  missionary  magazine,  no  part  in  furnishing  programs 
and  exercises  to  Sunday  schools,  young  people's  societies  and  churches, 
no  part  in  securing  new  missionary  candidates,  and  no  part  in  the 
distribution  of  thousands  of  pamphlets  and  leaflets  telling  of  the  pro- 
gress of  the  kingdom  on  foreign  soil.  The  foreign  missionary  dollar 
which  is  used  twelve  cents  at  home  and  eighty-eight  cents  abroad  is 
a  vastly  more  useful  and  efficient  dollar  than  any  dollar  either  sent 
individually  or  entirely  to  the  field,  for  the  twelve  per  cent  retained 
helps  to  bring  in  still  other  dollars. 

It  will  be  seen  from  the  above  that  the  twelve  per  cent  goes  princi- 
pally toward  obtaining  the  money  to  send  away.  "  It  is  not  handling 
the  money  that  costs,  but  getting  the  money  to  handle."  The  mis- 
sionary collections  could  be  efficiently  administered  for  only  two  to 
four  per  cent  instead  of  twelve  per  cent,  if  only  the  churches  would 
send  in  their  contributions  without  solicitation  and  education.  But 
these  latter  things  are  necessary  to  some  extent,  and  always  will  be. 
The  administration  cost,  however,  could  be  materially  reduced  pro- 
portionally if  the  churches  were  to  respond  more  spontaneously  and 
remit  more  generously. 

Note  5.  Men,  Money,  and  Missions.  In  the  church's  discharge 
of  her  missionary  obligation,  the  proj^osition  of  world  evangelization 
is  reduced  largely  to  a  matter  of  men  and  money.  As  to  men,  the 
church  needs  the  active  support  and  service  of  her  best,  her  strongest, 
and  her  wealthiest  men  no  less  than  that  of  her  rank  and  file.  Those 
who  arc  equal  to  the  task  should  go  to  the  foreign  field.  Those  who 
cannot  go  abroad  but  who  are  able  to  undertake  evangelization  at 
home,  can  well  be  utilized  in  the  ministry  and  in  home  mission  enter- 
prises. All  the  rest  should  lend  themselves  to  the  cordial  and  hearty 
support   of   these   who   give    themselves   definitely   to    the   kingdom's 


Forty-four         xhe  Cliurck  and  the  Mission  Problem  289 

welfare.  The  obligation  in  behalf  of  missions  rests  fully  as  much  on 
those  who  do  not  enlist  in  the  yanks  as  upon  those  who  do.  Both 
forms  of  service  are  absolutely  essential  for  efficiency,  and  the  man 
who  gives  his  money  is  doing  just  as  necessary  a  work  as  the  man 
who  labors  on  the  field. 

The  man  who  goes  to  the  field  should  be  a  man  of  one  purpose  but 
of  many  interests.  He  should  know  how  to  handle  a  hammer,  cook 
a  meal,  sew  a  garment,  and  administer  simple  remedies  to  the  sick. 
He  should  be  an  adept  in  dealing  with  men,  familiar  with  the  Word  of 
Life  which  he  goes  to  proclaim,  reasonably  capable  in  learning  a 
language.  He  must  be  fearless  yet  tactful,  a  good  disciplinarian,  yet 
without  a  suggestion  of  harshness,  and  in  the  midst  of  difficulties  and 
discouragements,  he  must  exercise  patience,  wisdom,  and  cheerfulness. 
And  yet  the  missionary  task  does  not  call  for  an  extraordinary  man 
so  much  as  for  an  ordinary  man  with  all  his  faculties  wholly  consecrated 
and  exercised  to  their  best. 

Aside  from  certain  special  funds,  the  annual  income  of  each  board  is 
made  up  of  unconditional  gifts,  and  gifts  intended  for  some  special, 
designated  object.  The  latter  class  are  known  as  "  specifics,"  of 
which  there  are  two  kinds,  viz.,  additional  specifics  intended  for  work 
for  which  the  board  has  made  no  appropriation,  and  appropriation 
specifics,  intended  for  work  for  which  the  board  has  made  provision. 
An  additional  specific  usually  falls  outside  of  what  the  board  considers 
most  pressingly  needed,  and  therefore  is  of  less  real  value  to  the  work 
than  an  appropriation  specific  which  merely  provides  that  the  gift 
or  fund  is  to  be  used  for  some  designated  work  which  the  Board  has 
decided  is  most  urgent.  It  is  desired  by  most,  if  not  all  mission  boards 
that  "  additional  specifics  "  generally  be  discouraged,  as  they  help 
the  actual  work  but  little,  and  usually  entail  considerable  bother.  But 
a  specific  gift  for  work  which  falls  within  the  appropriation  is  always 
welcome.  Nevertheless,  the  unconditional  gift  is  the  one  which  the 
boards  can  use  to  the  best  advantage,  as  it  may  be  employed  just  where 
the  combined  wisdom  of  the  board  sees  it  is  most  needed. 

ADDITIONAL  READING  REFERENCES. 

(i)  Masculine  interests  in  missions.  Ellis :  Men  and  Missions t 
especially  chs.  1,  4,  6,  11,  12.  (2)  Suggestions  to  prospective  mis- 
sionaries. Beach  (editor) :  Call,  Qualifications  and  Preparation  of 
Candidates  for  Foreign  Missionary  Service,  (j)  Foreign  missionary 
administration.  Brown :  Why  and  How  of  Foreign  Missions,  ch.  2, 
(^)  America's    Responsibility    for    Missions.     White:    Our    Share    of 


290  The  Conquering  Christ 


Lesson 


the  World  (pamphlet  published  by  Laymen's  Missionary  Tvlovement, 
New  York  City). 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  are  some  of  the  advantages  of  interdenominational  co- 
operation in  missionary  work?  2.  Mention  several  instances  of  such 
co-operation.  3.  Should  the  principle  of  united  endeavor  in  Christian 
work  apply  to  the  churches  at  home  as  well  as  to  those  on  mission 
fields?  4.  How  does  loyalty  to  Christianity  differ  from  loyalty  to  a 
denomination?     5.   What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  Summarize  the  foreign  missionary  forces  on  the  field.     (Note  2.) 


2.   What  would  be  a  fair  expenditure  for  missionary  operations  now 
under  way?     What  is  the  actual  expenditure? 


3.  Compare  the  amount  of  work  a  foreign  missionary  dollar  can  do 
with  the  work  which  a  dollar  could  do  at  home. 


4.   What  phase  of  the  mission  problem  is  ever  ])resent  with  the 


5.   Summarize  the  missionary  task  of  the  churches  at  home.      (Note 
3.) 


6.   How  freely  do  the  churches  contribute  to  the  financial  support  of 
missions? 


7.   What  evidence  is  there  that  sufficient  mc^ney  is  available  for  this 
work? 


Forin-four         fhc  Church  and  the  Mission  P rob  Ian  291 

8.   Describe  the  usual  organization  of  a  mission  board  or  society. 
(Note  4.) 


9.  How  is  a  missionary  dollar  expended? 


10.  For   what    purpose    is    twelve    per    cent    chiefly    used?     What 
persons,  then,  are  primarily  responsible  for  this  expenditure? 


11.  Upon  whom  does  the  missionary  obligation  rest?     (Note  5.) 


12.  Describe  the  kind  of  individuals  who  are  wanted  for  service. 

13.  What   is   a   "  specific  "   gift?     What   kind   of   "  specifics  '' 
usually  not  welcomed  ?     What  kind  are  welcomed  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Compare,  as  respects  magnitude,  the  missionary  enterprise  with 
several  commercial  imdertakings.  2.  Do  you  regard  as  excessive 
the  expenditure  of  twelve  per  cent  for  administration?  How  does  it 
compare  with  the  cost  of  conducting  ordinary  business?  3.  What 
is  your  estimate  of  missionary  service  as  a  life-work?  4.  What  is  the 
best  use  to  which  a  Christian  can  put  his  money?  5.  What  do  you 
think  of  the  "  every  member  campaign  "?  Would  the  class  be  willing 
to  inaugurate  such  a  campaign  in  their  own  church? 

Mission  Gems.  "  A  man  or  a  dollar  will  go  further  on  the  mission 
field  than  anywhere  else  in  the  world." — G.  Campbell  White. 

"  The  happiest  day  I  ever  spent  was  the  day  when  I  decided  to  give 
myself  to  Africa." — David  Livingston. 

Personal  Thought.  Can  I  be  content  unless  in  some  way  I  identify 
myself  with  this  far-reaching  work  of  the  kingdom's  extension?  Am 
I  justified  in  giving  to  it  less  than  my  life?  Surely  my  life  is  none  too 
much  to  give  to  it. 

"  I'll  go  where  you  want  me  to  go,  dear  Lord, 
Over  mountain,  or  plain,  or  sea. 
I'll  do  what  you  want  me  to  do,  dear  Lord, 
I'll  be  what  you  want  me  to  be." 


292  The  Conquering  Christ  ^^^°^ 

Lesson    45.     MODERN    MISSIONARY    MOVEMENTS.     Re- 
awakening the  Church  to  her  Task. 

Scripture  Reading :    The  Condemnation  of  Indifference.      Rev.  3 :  14-22. 

Note  1.  Object  of  the  Lesson.  To  point  out  the  origin  of  the 
great  missionary  organizations,  the  more  recent  rise  and  extension  of 
powerful  missionary  movements,  and  the  effects  of  these  movements 
upon  the  missionary  spirit  of  the  churches. 

THE  LESSON  UNFOLDED. 

Note  2.  Modern  Missionary  Organizations  Abroad.  The  nine- 
teenth and  the  twentieth  centuries  will  probably  long  be  known  as 
the  missionary  i^eriod  of  the  Christian  church.  The  power  to  repro- 
duce itself  has  always  characterized  the  Christian  faith ;  yet  this  ability 
had  not  been  organized  for  the  faith's  world-wide  extension  till  within 
a  hundred  and  fifty  years.  Several  centuries  prior  to  the  formation 
of  the  modern  missionary  societies,  Roman  Catholic  missions  had  been 
carried  on,  and  secured  a  fair  foothold  in  China  and  Japan.  The 
methods  which  many  of  the  early  Roman  missionaries  followed  in 
both  these  countries  were  so  offensive  to  the  natives  that  government 
edicts  ordered  opposition  to  the  faith  and  banishment  of  missionaries. 
Even  Ripa,  one  of  their  own  number,  reported  concerning  the  mis- 
sionaries that  "  their  garments  are  of  the  richest  materials;  they  go 
nowhere  on  foot,  but  always  in  sedans,  on  horseback,  or  in  boats, 
and  with  nvimerous  attendants  following  them.  There  is  scarcely  a 
single  missionary  who  can  boast  of  having  made  a  convert  by  his  own 
preaching.  They  cannot  produce  any  satisfactory  results,  in  con- 
sequence of  the  language,  which,  up  to  my  time,  none  has  been  able 
to  surmount  so  as  to  make  himself  understood  by  the  people  at  large." 
Nevertheless,  these  Roman  missions  were  not  without  some  per- 
manent result,  furnishing  a  nucleus  of  native  Christians  among  whom 
the  later  missionaries  found  valuable  assistants. 

The  modern  missionary  era  had  its  origin  in  a  profoundly  spiritual 
movement.  The  Reformation  under  Luther  was  followed  a  century 
later  by  the  Pietistic  Movement,  a  protest  against  formalism  in  religion. 
Among  those  who  were  deeply  influenced  by  this  movement  was  a 
Dr.  Lutkens,  court  chaplain  to  Friederich  IV  of  Denmark,  who,  with 
his  Majesty's  ardent  support,  finally  inaugurated  the  first  continental 
mission  of  Protestant  Christianity.  This  was  the  Danish  Halle  Mis- 
sion on  the  Tranquebar  coast,  India,  where  its  missionaries  labored 
for  over  eighty-five  years  until  the  arrival  of  Carey  in  1793.  About 
the  same  time  the  three  earliest  English  societies  were  organized, 


Forty.five  Modem  Missionary  Movements  293 

viz.,  the  Society  for  Promoting  Christian  Knowledge  (1698),  at  first 
largely  missionary,  but  now  the  great  publishing  house  of  the  Anglican 
church,  the  Society  for  the  Propagation  of  the  Gospel  in  Foreign  Parts 
(1701),  familiarly  known  as  the  S.  P.  G.,  and  the  Scottish  Society  for 
the  Promotion  of  Christian  Knowledge  (1708).  In  1714  the  Nor- 
wegian Society  for  Missions  was  formed;  and  in  1722  the  Moravian 
missions,  with  which  the  name  of  Count  Zinzendorf  will  forever  be 
associated,  were  reorganized.  These  steps,  all  taken  within  twenty- 
five  years,  are  seen  to  be  closely  related  to  the  first  spiritual  awaken- 
ing subsequent  to  the  Reformation.  A  second  period  of  missionary 
organization  followed  the  great  expansion  of  the  non-conformist  faiths 
in  England  and  America.  While  the  Wesley  brothers  were  still 
living  the  Wesleyan  Methodist  Missionary  Society  was  set  on  foot 
(1786),  and  then  the  English  Baptist  Missionary  Society  (1792). 
Then  followed  in  rapid  succession  the  organization  of  the  London 
Missionary  Society  (1795),  the  Scottish  and  Glasgow  Missionary 
Societies  (1796),  later  merged  with  other  missionary  agencies,  the 
Netherlands  Missionary  Society  (1797),  the  Religious  Tract  Society 
(1799),  the  beginnings  of  the  Church  Missionary  Society  in  the  same 
year,  and  the  British  and  Foreign  Bible  Society  (1804). 

Note  3.  Missionary  Organization  in  America.  The  movement  in 
England  leaped  across  the  Atlantic  and  awakened  the  American 
churches.  In  1806  the  now  famous  "  haystack  meeting,"  held  by 
three  students  of  Williams  College,  initiated  the  American  missionary 
movement,  and  three  years  later  the  Congregational  churches,  with 
the  Presbyterian  and  Reformed  churches  co-operating,  established 
the  American  Board  of  Commissioners  for  Foreign  Missions.  Other 
American  societies  were  formed  as  follows:  American  Baptist  Foreign 
Mission  Society  in  1814,  the  American  Bible  Society  in  1816,  the 
Methodist  Board  of  Foreign  Missions  in  1819,  and  the  American  Tract 
Society  in  1823.  Between  the  years  1835  and  1838  the  Episcopahans, 
Presbyterians  and  Lutherans  organized  denominational  missionary 
agencies,  and  to-day  practically  every  denomination  conducts  its 
own  missionary  work. 

Early  in  the  history  of  American  missionary  agencies,  auxiliary 
societies  of  various  kinds  were  organized.  Of  these  the  most  powerful 
and  influential  have  been  those  which,  while  organically  independent, 
being  organized  and  managed  by  women  and  for  women,  have  never- 
theless sustained  practically  auxiliary  relations  to  denominational 
boards.  In  the  churches  the  interest  has  been  maintained,  money 
gathered,    literature   distributed    and    missionary   meetings   held   by 


294  The  Conquering  Christ  Lesson 

women,  and  in  multitudes  of  cases  if  the  women  had  not  done  this 
work  no  one  else  would.  For  years  the  women's  societies  have  co- 
operated with,  have  encouraged,  and  have  aided  in  countless  ways 
the  denominational  societies,  many  of  which  might  have  gone  to 
pieces  more  than  once  had  it  not  been  for  the  loyalty  of  the  women. 
Other  societies  and  mission  bands  innumerable,  local,  state,  and 
national,  develop  missionary  interest  and  activity  among  children 
and  young  people,  in  the  Sunday  schools  and  in  the  various  young 
people's  societies. 

Note  4.     Educational  Missionary  Movements  and  their  Work.     A 

distinctly  different  type  of  missionary  organization  than  those  just 
mentioned  has  recently  appeared  in  so-called  "  movements,"  e.  g.,  the 
Student  Volunteer  Movement,  the  Young  People's  Missionary  Move- 
ment, and  more  recently  the  Laymen's  Missionary  Movement.  All 
of  these  movements  are  solely  for  the  education  and  inspiration  of 
certain  classes  of  people  in  respect  to  missionary  work.  They  raise 
no  missionary  funds  themselves,  and  carry  on  no  distinctively  foreign 
or  home  mission  work. 

(a)  The  Student  Volunteer  Movement.  This  organization,  founded 
in  1886,  operates  among  college  students,  organizes  mission  study 
classes,  seeks  to  obtain  volunteers  for  work  abroad,  and  by  its  quadren- 
nial conventions  makes  a  large  contribution  to  popular  missionary 
education.  It  has  been  a  potent  factor  in  developing  a  high  apprecia- 
tion of  the  missionary  career  as  a  life-work.  Prior  to  the  Toronto 
Convention  of  1902,  780  volunteers  had  sailed  to  foreign  fields.  Before 
the  Nashville  convention  of  1906,  one  thousand  more  had  gone,  and 
at  the  Rochester  convention,  1910,  it  was  announced  that  an  additional 
1275  had  sailed.  John  R.  Mott,  the  founder,  energizer,  and  efficient 
secretary  of  the  movement,  expects  two  thousand  more  volunteers 
to  go  abroad  before  the  1914  convention.  Those  who  have  gone  may 
be  found  on  every  mission  field  in  the  world,  while  multitudes  of 
volunteers  for  whom  the  way  has  not  opened  or  the  funds  have  not 
materialized,  remain  at  home,  a  live  missionary  agency  scattered 
throughout  America  in  schools,  colleges,  business  circles,  and  pro- 
fessional walks  of  life. 

(6)  The  Young  People's  Missionary  Movement.  This  movement, 
originated  in  1902,  has  as  its  object  the  wide  cultivation  of  missionary 
knowledge  among  the  young  people  of  our  churches.  It  is  "  a  federa- 
tion of  the  home  and  foreign  mission  boards  of  the  United  States  and 
Canada  to  do  educational  work,"  its  ruling  body  being  a  board  of 
directors,  chiefly  made  up  of  representatives  from  all  the  co-operating 


Forty.five  Modem  Missionary  Movements  295 

societies.  The  work  of  this  organization  inchides  the  publication  of 
a  series  of  text-books  deaHng  with  mission  work  on  the  several  fields, 
and  the  holding  of  local  missionary  conferences  having  as  their  aim 
the  formation  of  study  classes  and  the  introduction  of  organized  mis- 
sion work  into  the  activities  of  the  churches,  young  people's  societies 
and  Sunday  schools.  In  addition,  the  movement  holds  annual  con- 
ferences at  Silver  Bay  during  July,  and  each  year  conducts  other  sum- 
mer conferences  at  advantageous  points  in  Canada  and  the  United 
States.  These  conferences  have  been  exceedingly  influential  in  build- 
ing up  a  strong  missionary  spirit  among  the  delegates,  and  in  equipping 
them  for  practical  missionary  service  in  their  own  churches.  The 
Young  People's  Missionary  Movement  has  also  labored  for  a  number 
of  years  to  have  missions  taught  in  the  Sunday  school,  and  it  is  a 
pleasure  to  credit  the  movement  in  large  part  with  the  important  place 
given  to  missions  and  missionaries  in  graded  Sunday  school  instruction, 
both  in  the  International  Lessons  and  in  the  Bible  Study  Union  system. 
(c)  The  Laymen's  Missionary  Movement.  This  organization, 
founded  in  1906,  seeks  primarily  to  enlist  the  great  army  of  church 
men  in  the  active  support  of  the  missionary  enterprise.  Its  principal 
activities  take  the  form  of  campaign  tours  through  the  more  important 
cities,  gathering  great  mass  meetings  of  men,  presenting  to  them  the 
missionary  opportunities  which  challenge  acceptance,  and  inviting 
them  to  shoulder  the  burden.  This  frank  statement  of  the  missionary 
situation  has  in  thousands  of  cases  met  with  a  response  outstripping 
in  enthusiasm  any  Christian  propaganda  heretofore  established.  The 
work,  like  that  of  the  other  movements  mentioned  above,  is  thoroughly 
interdenominational,  and  is  doing  much  to  cultivate  a  larger  sense  of 
Christian  brotherhood  and  unity  among  all  denominations.  Already 
this  movement  has  profoundly  impressed  the  churches  themselves, 
and  has  induced  a  large  increase  in  missionary  offerings.  Some  of  the 
results  of  the  campaign  conducted  during  the  winter  of  1909-1910 
were  as  follows:  nineteen  cities  pledged  an  increase  of  $1,750,000  in 
their  offerings  during  1910;  at  Columbia,  S.  C,  the  men  voted  to  in- 
crease their  last  year's  offering  of  $5,365  to  at  least  $12,000,  but  before 
the  convention  was  over  the  sum  pledged  was  well  on  to  the  $15,000 
mark;  at  Jacksonville,  Fla.,  where  the  previous  year's  offering  was 
$3,506,  the  men  voted  to  raise  $10,000;  Louisville,  Ky.,  increased  her 
former  offering  of  $34,000  to  at  least  $66,000,  and  it  is  reported  that 
at  the  St.  Louis  gatherings  a  business  man,  who  said  he  had  never 
given  ten  dollars  to  missions  before,  pledged  himself  to  give  to  missions 
a  thousand  dollars  annually.  Such  typical  instances  as  these  illustrate 
the  practical  efficiency  of  the  Laymen's  Movement. 


296  The  Conquermg  Christ  ^^^ 

These  three  movements  have  given  the  Christian  churches  of 
America  the  vision  of  a  task  of  world-wide  proportions,  and  have 
awakened  them  to  their  missionary  duty  as  never  before.  The  churches 
that  have  not  adopted  some  sort  of  active  missionary  poHcy  are  lacking 
the  progressive  spirit  of  twentieth  century  Christianity.  The  more 
fruitful  churches  have  a  committee  to  provide  a  definite  missionary 
policy  for  the  whole  church.  This  committee  is  frequently  composed, 
in  part  at  least,  of  persons  serving  on  the  missionary  committees  of 
the  Sunday  school,  young  people's  organization,  or  other  societies, 
and  the  work  of  all  these  agencies  is  so  correlated  as  to  avoid  any 
duplication  or  ineffectiveness  of  effort.  The  committee  notes  the 
work  of  the  missionary  movements,  co-operates  with  and  serves  them 
wherever  possible,  and  is  in  constant  touch  with  the  denominational 
enterprises.  When  all  the  churches  adopt  such  a  policy,  the  various 
missionary  movements,  having  accomplished  their  several  purposes, 
may  direct  their  energies  along  new  channels  of  missionary  enterprise 
and  expansion. 

ADDITIONAL  READING  REFERENCES. 

(i)  The  federation  of  Christian  students  throughout  the  world. 
Mott:  Strategic  Points  in  the  World's  Conquest.  (2)  A  brief  survey 
of  the  origin,  work  and  results  of  modern  missions.  Bliss:  Encyclo- 
pedia of  Missions,  pp.  477-483;  and  Dennis:  Centennial  Survey  of 
Foreign  Missions.  (J)  Work  of  the  several  missionary  movements. 
Annual  reports  of  the  several  bodies,  current  numbers  of  religious 
journals,  and  the  bound  volumes  of  the  Student  Volunteer  Movement 
Convention  Reports. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  How  does  the  magnitude  and  importance  of  the  missionary 
enterprise  impress  you?  2.  How  is  the  church  organized  for  the 
conduct  of  this  work?  3.  Where  does  the  real  problem  of  Christian 
missions  center?  4.  How  are  the  missionary  funds  administered? 
5.  Which  is  the  more  necessary  prerequisite  for  mission  work,  men  or 
money?  6.  Upon  whom  does  the  actual  responsibility  for  missions 
rest?     7.   What  is  the  subject  of  to-day's  lesson?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1,  How  recent  is  the  modern  missionary  movement?     (Note  2.) 


2.   What  can  you  say  of  the  early  Catholic  missions  in  China? 


Forty-pve  Modem  Missionary  Movements  297 

3.  Out  of  what  sort  of  church  has  missionary  activity  always  grown  ? 

4.  How  were  missions  begun  in  America?     (Note  3.) 


5.   What  part  have  Christian  women  taken  in  American  missionary 

enterprises  ? 


6.  Tell  what  you  can  of  the  work  of  the  Student  Volunteer  Move- 
ment.     (Note  4.) 


7.   What  is  the  aim  and  the  work  of  the  Young  People's  Missionary 
Movement  ? 


8.  By  what  means  does  the  Laymen's  Missionary  Movement  seek 
to  cultivate  men's  interest  in  missions?  What  success  has  attended 
these  efforts? 


0.  Mention  some  results  of  the  work  of  these  movements. 


10.   What  is  your  idea  of  a  missionary  committee  in  the  local  church  ? 
How  should  it  be  composed? 


QUESTIONS  FOR  DISCUSSION. 

1.  Judging  from  history,  is  a  non-spiritual  church  likely  to  be  a 
missionary  church?  What  does  this  suggest  with  respect  to  the 
spiritual  phase  of  our  present  missionary  problem?  2.  Three  college 
students  started  the  missionary  enterprise  of  America.  What  does 
this  suggest  as  to  God's  ability  to  vise  consecrated  young  manhood? 


298  The  Conquering  Christ  ^^^^""'^ 

3.  How  do  you  think  the  increased  interest  in  missions  at  home  affects 
the  spirit  of  the  missionaries  abroad?  4.  Do  you  feel  that  the  several 
movements  mentioned  tend  to  work  up  an  enthusiasm  without  furnish- 
ing a  foundation,  or  do  you  consider  their  work  of  permanent  value? 
Is  missionary  enthusiasm  without  missionary  intelligence  likely  to 
prove  of  real  value?  Why?  5.  Which  of  these  three  movements 
has  most  vitally  affected  the  life  of  your  own  church?  of  your  own 
acquaintances?     of  yourself? 

Mission  Gem.  "  The  greatest  obstacle  to  the  spread  of  the  Gospel 
abroad  is  its  imperfect  power  at  home." 

Personal  Thought.  "  Half  the  world  knows  nothing  of  what  Jesus 
means  to  the  life;  half  the  world  has  never  seen  one  who  loves  Jesus; 
half  the  world  has  never  been  called  to  follow  Him.  These  simple 
facts,  out  of  the  mass  of  facts  you  hear,  ought  to  be  enough  to  bring 
you  to  a  consideration  of  where  Jesus  wants  you  to  put  your  life." — 
Henry  W.  Luce, 


2.     Fruits  of  Christian  Conquest. 


Lesson  46.     vSCIENCE  AND  MISSIONS.     Indebtedness  of  the 
Former  to  the  Latter. 

Scripture  Reading:  An  Ancient  Lover  of  Nature.     1  Ki.  4:29-34. 

Note  1.  Object  of  the  Lesson.  To  show  in  what  respects  missions 
and  missionaries  have  contributed  to  the  world's  fund  of  scientific 
knowledge. 

THE  LESSON  UNFOLDED. 

Note  2.  Contributions  to  Exploration,  Geography,  and  Archaeology. 
Among  the  contributors  to  the  stores  of  scientific  knowledge,  a  num- 
ber of  missionaries  hold  enviable  place.  While  missionaries  have  not 
excelled  in  every  science,  yet  in  one  or  two  branches,  such  as  the 
compilation  of  dictionaries  and  the  comparative  study  of  languages, 
they  have  not  been  surpassed.  Most  of  their  contributions  were  made 
in  the  earlier  years  of  the  missionary  enterprise.  The  reasons  why 
the  later  years  have  been  less  fruitful  in  this  respect  are  that  sciences 
themselves  have  so  advanced  that  only  specialists  can  hope  to  enlarge 
the  field  of  knowledge,  and  that  the  missionary's  task  is  so  much  more 
complex  as  to  leave  little  time  for  original  investigation.  Neverthe- 
less, it  will  always  be  to  the  credit  of  the  missionary  enterprise  that 
during  the  nineteenth  century  it  contributed  so  largely  to  the  exact 
knowledge  of  distant  and  little  known  regions.     Though  every  branch 


Porty-six  Science  and  Missions  209 

of  science  has  been  enriched  by  mission  workers,  mention  can  be  made 
in  this  lesson  of  only  the  more  general  results. 

Missionaries  have  been  the  foremost  explorers  and  pioneers  during 
the  nineteenth  century.  Livingstone,  in  his  remarkable  journeys 
from  coast  to  coast  through  the  heart  of  Africa,  lifted  the  veil  from  the 
dark  continent,  and  was  the  first  of  civilized  men  to  look  upon  the 
Victoria  Falls,  the  greatest  In  the  world,  far  surpassing  Niagara  in 
beauty  and  volume.  In  1856  Erhardt  and  Rebmann  submitted  to  the 
Royal  Geographical  Society  the  first  authentic  accounts  of  mounts 
Kilimanjaro  and  Kenia,  situated  on  the  equator  in  East  Africa,  and 
the  great  inland  sea,  two  years  later  identified  by  Burton  and  Speke 
as  Lake  Tanganyika.  Another  African  missionary  whose  ability  as 
an  explorer  made  the  commercial  world  his  debtor  was  the  Rev. 
George  Grenfell,  whose  extensive  labors  In  the  Congo  basin  were  prose- 
cuted in  the  midst  of  arduous  missionary  duties.  At  the  request  of 
king  Leopold  of  Belgium  he  acted  as  commissioner  for  the  delimita- 
tion of  the  Congo  state  frontier,  and  was  awarded  the  Patron's  Medal 
by  the  Royal  Geographical  Society.  In  Australia,  Hagenauer  and, 
more  recently,  Bishop  Gilbert  White,  have  made  valuable  explorations, 
the  latter  having  crossed  the  continent  from  Port  Darwin  to  Adelaide, 
riding  horseback  for  three  months  through  the  heart  of  the  country. 
Almost  the  entire  island  world  of  the  Pacific  has  been  Introduced  to 
civilization  by  such  men  as  missionaries  Macfarlane,  Chalmers,  and 
Lawes.  Similarly,  interior  China  was  opened  up  by  missionaries. 
Dr.  Blodget  traveled  extensively  in  the  region  about  Peking,  while 
Dr.  S.  W.  Williams,  one  of  the  foremost  missionary  scientists,  in  his 
volumes  on  The  Middle  Kingdom  produced  an  almost  exhaustive 
treatise  on  nearly  every  phase  of  Chinese  life,  and  the  natural  features 
of  the  country.  The  agents  of  the  British  and  Foreign  Bible  Society 
In  Asia  and  of  the  American  Bible  Society  in  South  America  must  also 
be  reckoned  as  explorers,  since  many  of  them  have  blazed  paths  through 
untraveled  countries,  preparing  the  way  for  later  Gospel  successes. 

In  addition  to  such  geographical  data,  considerable  Information 
concerning  the  physical  geography  of  little  known  regions  has  been 
obtained.  Probably  no  observations  of  volcanic  activity  have  ever 
surpassed  those  of  the  Rev.  Titus  Coan,  who,  during  a  period  of  almost 
fifty  years  spent  along  the  eastern  shore  of  Hawaii,  submitted  through 
the  Missionary  Herald  his  astounding  reports  on  the  eruptions  of 
Kilauea,  and  Mauna  Loa.  Missionary  observations  in  Polynesia  have 
been  the  basis  for  navigators'  charts,  and  daily  meteorological  reports 
are  sent  from  the  Syrian  Protestant  College  observatory  at  Beirut 
to  Washington,  via  Constantinople. 


300  The  Conquering  Christ  Lesson 

In  the  field  of  ancient  records  mention  should  be  made  of  the  interest 
of  Dr.  S.  Wells  Williams  in  the  Nestorian  monument  of  China,  which 
records  the  successful  establishment  of  Christianity  in  the  Chinese 
empire  as  early  as  the  sixth  century;  of  the  Rev.  F.  A.  Klein's  discovery 
of  the  famous  Moabite  stone,  recording  the  exploits  of  Mesha,  the 
Moabite  king,  and  his  wars  with  Israel  in  the  10th  century  B.C.; 
and  of  thousands  of  notes  relating  to  antiquity  from  almost  every 
corner  of  Turkey,  Syria,  Persia,  and  India. 

Note  3.  Anthropology,  Philology  and  Lexicography.  Missionary 
explorers  have  also  gathered  numerous  notes  on  the  racial  character 
of  the  strange  people  with  whom  they  have  come  in  contact,  such  as 
the  bushmen  of  Australia,  the  pygmy  races  of  interior  Africa,  and  the 
tribes  of  Zululand.  Nassau  of  West  Africa,  Chalmers  of  New  Guinea, 
Hulbert  of  Korea,  and  Jackson  of  Alaska  are  a  fev;  of  the  prominent 
names  in  this  department  of  research. 

Possibly  no  branch  of  science,  however,  has  been  more  enriched 
by  missionaries  than  philology, "  which  deals  with  the  development 
and  the  structure  of  language.  "  Between  missions  and  philology 
the  connection  is  obvious  and  intimate."  As  missionaries  have  carried 
the  Gospel  to  peoples  who  had  no  written  language,  and  that  means 
no  alphabet  nor  even  pictorial  characters,  they  have  been  obliged 
to  learn  the  language  by  using  it  and  by  slowly  discovering  the  princi- 
ples of  its  construction.  This  achieved,  they  have  provided  a  written 
alphabet,  and  have  astonished  the  natives  with  the  novelty  of  the 
idea.  To  many  races  the  simple  picture  of  a  dog  meant  absolutely 
nothing.  A  missionary  holding  up  such  a  picture  would  pronounce 
the  word  for  dog  and  point  at  the  picture,  possibly  tracing  its  outline. 
This  might  have  to  be  repeated  many  times  before  the  light  would 
break  and  the  eyes  recognize  the  picture.  Among  such  people  the 
meaning  of  writing  and  reading  could  be  but  slowly  grasped.  With 
the  reduction  of  languages  to  writing,  the  next  step  was  the  production 
of  a  grammar  so  that  later  missionaries  and  other  foreigners  could 
more  readily  master  them.  Such  work,  it  is  safe  to  say,  has  been 
accompUshed  by  missionaries  in  a  larger  measure  than  by  all  other 
laborers  combined.  The  Africans  and  the  Pacific  islanders  have,  in 
almost  every  instance,  received  their  written  languages  from  the  hands 
of  missionaries.  In  the  compilation  of  dictionaries,  also,  the  mis- 
sionaries hold  a  foremost  place,  English-Chinese  dictionaries  were 
unknown  until  compiled  by  a  missionary,  and  upon  his  monumental 
dictionary  of  the  Chinese  language  Dr.  S.  Wells  Williams  toiled  steadily 
for  eleven  years. 


Forty-Six  Science  and  Missions  301 

Note  4.  Zoology,  Botany  and  Medxine.  Many  missionaries  have 
employed  their  spare  moments  in  the  study  of  plants  and  animals, 
and  as  a  result  have  contributed  much  to  the  sum  of  scientific  knowl- 
edge. Klein,  the  discoverer  of  the  Moabite  stone,  was  also  famous 
for  his  collections  of  birds  and  insects,  while  he  and  his  two  colleagues, 
John  and  Rottler,  "  were  so  distinguished  in  their  day  for  their  scien- 
tific attainments  that  they  were  elected  to  eight  learned  societies  in 
Europe."  Rev.  Adolphus  C.  Good,  while  laboring  in  West  Africa, 
sent  to  America  thousands  of  specimens  of  African  moths  and  butter- 
flies, as  a  result  of  which  scientists  added  to  their  lists  of  insects  seventy- 
two  new  genera  and  five  hundred  and  forty-seven  species.  The  mu- 
seum of  Amherst  College  was  enriched  by  numerous  zoological  speci- 
mens, the  gift  of  the  Rev.  Josiah  Tyler  of  Zululand,  and  it  was  through 
American  missionaries  that  the  scientific  world  learned  of  the  gorilla. 

Missionaries  have  also  gathered  valuable  botanical  field  notes  and 
floral  collections.  William  Carey  of  India  possessed  an  extensive 
botanical  knowledge,  contributed  many  articles  to  botanical  and 
horticultural  magazines,  brought  about  the  establishment  of  the 
.  Agricultural  and  Horticultural  Society  of  India,  and  was  himself  a 
fellow  of  the  Linnean  Society,  and  a  corresponding  member  of  the 
Horticultural  Society  of  London.  The  Syrian  Protestant  College  at 
Beirut  has  a  rare  collection  of  plants  of  Syria  and  the  Sinaitic  peninsula 
gathered  by  Dr.  George  E.  Post. 

The  contributions  of  missionaries  to  medical  science  have  already 
been  suggested  in  Lesson  41.  It  should  be  added,  however,  that 
numerous  original  researches  have  been  prosecuted  by  missionary 
physicians,  and  the  papers  written  by  them  to  medical  journals  have 
greatly  enriched  our  knowledge  of  Oriental  diseases.  In  not  a  few 
instances,  also,  they  have  discovered  valuable  cures,  and  have  success- 
fully coped  with  plagues  and  the  ravages  of  depraved  habits,  notably 
the  opium  curse  of  China. 

Note   5.     The   Introduction  of   Scientific  Appliances   and  Methods. 

The  Orient  is  indebted  to  missionaries  for  the  knowledge  of  many 
Western  inventions.  In  hospital  practice  the  use  of  ansesthetics,  of 
surgical  instruments,  of  scientific  dressings  and  bandages,  of  disin- 
fectants, and  of  operating  tables  and  equipment,  have  all  been  in- 
troduced by  missionaries.  Missionary  physicians  have  built  the  first 
hospitals  and  given  instruction  in  the  fundamentals  of  sanitation  and 
personal  hygiene.  In  caring  for  the  sick  and  the  incapacitated,  mis- 
sionaries have  been  the  first,  and  for  years  the  only,  instructors  the 
Orient  has  had. 


302  •  The  Conquering  Christ  ^^^"^^^ 

Even  in  manufacture,  though  to  a  far  less  extent  than  in  medicine, 
the  missionaries  have  been  advance  agents  of  Western  ideas.  In 
their  trade  schools  of  India,  China,  and  the  Philippine  Islands,  they 
have  introduced  modern  manufacturing  devices.  Among  the  first 
phonographs,  bicycles,  sewing  machines,  windmills,  typewriters,  and 
automobiles  introduced  into  the  East  were  those  brought  by  mission- 
aries. 

Agriculture,  too,  has  been  greatly  advanced  by  these  workers. 
Dr.  S.  B.  Fairbanks  of  India,  noted  for  his  scientific  attainments  in 
botany  and  zoology,  gave  much  time  to  teaching  the  natives  how  to 
till  the  soil  most  profitably.  He  taught  them  how  to  make  and  use 
an  improved  plow  instead  of  the  primitive  one  which  they  had  used 
for  centuries.  In  Africa,  Robert  Moffat  (see  Lesson  15,  Note  2)  in- 
troduced the  cultivation  of  wheat,  barley,  potatoes,  carrots,  peas, 
and  onions.  It  is  said  also  that  to  "  missionaries  rather  than  to  traders 
or  government  officials  many  tropical  districts  of  Africa  owe  the  in- 
troduction of  the  orange,  lime,  and  mango,  the  cocoanut  palm,  cacao 
bean,  and  the  pineapple."  Largely  as  a  result  of  the  missionary 
agricultural  schools,  many  thousand  dollars'  worth  of  agricultural 
machinery  has  been  sent  to  the  East, 

When  one  considers  that  these  results,  of  which  only  a  small  part 
has  been  noted,  are  a  mere  by-product  of  missionary  labor,  it  is  in- 
teresting to  note  that  they  have  nevertheless  largely  contributed  to 
the  happiness  and  the  well-being  of  mankind. 

ADDITIONAL  READING  REFERENCES. 

(j)  A  missionary's  treatise  on  China  and  the  Chinese.  Williams: 
The  Middle  Kingdom,  2  vols.  (2)  A  general  survey  of  the  contribu- 
tions of  foreign  missions  to  science.  Laurie  :  The  Ely  Volume:  Missions 
and  Science;  and  Keen :  The  Service  of  Missions  to  Science  and  Society. 
(5)  Discovery  and  value  of  the  Moabite  stone.  Hastings :  Dictionary 
of  the  Bible,  vol.  iii,  art.  "Moab,  Moabites."  Also  see  indexes  in  re- 
cent volumes  on  Palestinian  exploration  or  on  the  history  of  Israel. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  How  recent  is  the  modern  missionary  movement?  2.  In  what 
sort  of  church  was  it  that  modem  missions  had  their  origin?  3.  Dur- 
ing what  years  was  American  missionary  organization  actively  in 
progress?  4.  What  three  j^romincnt  missionary  movements  are  of 
recent  origin?  o.  What  general  topic  covers  the  subjects  of  the  next 
six  lessons?     6.   What  is  the  subject  of  to-day's  lesson?     its  object? 


Forty-Six  Science  and  Missions  303 

QUESTIONS  ON  THE  LESSON. 

1.   Why  did  the  earlier  missionaries  make  more  valuable  contribu- 
tions to  science  than  the  later  ones  have  made?     (Note  2.) 


2.  Mention  such  missionary  explorations  as  you  can. 


3.   How  did  Titus  Coan  contribute  to  scientific  knowledge? 


4.   What  is  the  Nestorian  monument?     the  Moabite  stone? 


5.  Describe  the  work  missionaries  have  done  for  people  having  no 
written  language.     (Note  3.) 


6.   What  contributions  have  missionaries  made  in  the  field  of  zo- 
ology?       (Note  4.) 


7.  Tell  what  you  can  of  their  work  in  botany. 


8.   How  have  they  advanced  medical  science  ? 


9.  How  have   industrial   missions   contributed   to   the  advance   of 
science?     (Note  5.) 


304  The  Conquering  Christ  Lesson 

10.   What  have  missionaries  done  toward  the  introduction  of  modern 
agricultural  ideas  and  implements  ? 


QUESTIONS  FOR  DISCUSSION. 

1.  Do  the  scientific  contributions  of  missionaries  indicate  any 
neglect  of  missionary  tasks?  Why?  2.  In  which  field  of  science  do 
you  think  missionaries  have  been  of  most  service  to  the  world  ?  3.  To 
what  extent  do  the  scientific  results  of  missions  justify  the  whole 
expenditure?  4.  In  what  ways  could  the  missionaries  of  to-day  aid 
in  the  advancement  of  scientific  knowledge?  5.  What  place  should 
scientific  interests  always  hold  in  the  life  and  work  of  the  missionary? 

Mission  Gem.  "  I  believe  the  advancement  of  civilization,  the 
extension  of  commerce,  the  increase  of  knowledge  in  art,  science,  and 
literature,  the  promotion  of  civil  and  religious  liberty,  the  develop- 
ment of  countries  rich  in  undiscovered  mineral  and  vegetable  wealth, 
are  all  intimately  identified  with  and,  to  a  much  larger  extent  than 
most  people  are  aware  of,  dependent  upon  the  work  of  the  missionary, 
and  I  hold  that  the  missionary  has  done  more  to  civilize  and  to  benefit 
the  world  than  any  and  all  other  agencies  combined." — Alexander 
Mc Arthur,  M.P. 

Personal  Thought.  The  "  by-products  "  of  missions  have  been  of 
incalculable  value  to  the  world.  Should  not  the  Christian  similarly 
cultivate  as  "by-products"  of  the  individual  life,  cheer,  culture, 
health  and  willing  service?  Consecration  of  spiritual  resources  de- 
mands that  we  do  not  waste  these,  lest  the  Christian  life  itself  sustain 
heavy  losses. 


Lesson  47.     REFLEX  ACTION  ON  THE  HOME  CHURCH. 
A  Quickened  Spirituality. 

Scripture  Reading:  The  Divine  Response  to  Human  Liberality.     Mai.  3:1-12. 
Note  1.     Object  of  the  Lesson.     To  show  how  missions,   reacting 
upon  the  home  forces,  clarify  the  essential  doctrines  of  the  faith  and  re- 
fashion the  character  of  the  church,  enlarging  individual  service  and 
enriching  Christian  experience. 

THE  LESSON  UNFOLDED. 
Note  2.  How  Missions  Modify  Faith  and  Doctrine.  It  is  a  note- 
worthy fact  that  the  prosecution  of  the  missionary  enterprise  has  been 
followed  by  a  series  of  reactions  upon  the  church  at  home  scarcely  less 
remarkable  than  the  results  in  foreign  lands.  Not  the  least  of  these  is 
the,  influence  which  the  propagation  of  the  faith  has  upon  that  faith 


r^orhj-seoen  Reflex  Action  on  the  Home  Church  305 

itself.  Every  endeavor  to  carry  the  Gospel  to  other  peoples  has  re- 
vealed its  larger  meaning  to  ourselves.  The  West,  with  outstretched 
hands,  has  given  back  the  old  story  to  the  East,  and  now  the  East  is 
telling  the  West  in  unmistakable  terms  what  that  Eastern  Book  really 
means.  The  day  is  here  to  which  the  late  Dr.  Charles  Cuthbert  Hall 
referred  when  he  said,  "  The  Christianization  of  the  world  suggests  a 
more  complete  and  full-orbed  interpretation  of  Christianity  for  the 
world  when  the  East  shall  supplement  and  fulfil  the  West  by  con- 
tributing truth  seen  from  her  point  of  view.  .  .  .  When  I  permit  my- 
self to  contemplate  the  blessing  that  would  come  to  the  Western  world 
if  the  great  religious  East  were  to  become  the  teacher  and  the  inter- 
preter of  the  religion  of  Jesus  Christ,  my  heart  bums  within  me." 

In  the  first  place,  then,  the  numerous  questions  asked  by  natives 
have  forced  missionaries  to  revise  their  conception  of  what  consti- 
tutes essential  Christianity.  And  these  questions  in  turn  have  been 
brought  home  to  the  churches.  As  a  consequence,  the  emphasis  for- 
merly placed  on  the  acceptance  of  creeds  has  been  largely  transferred 
to  a  living  of  the  Christian  life. 

IMoreover,  from  this  work  the  church  has  attained  a  new  confidence 
in  the  power  of  the  Gospel.  The  Christians  of  North  America,  in  this 
materialistic  age,  are  in  danger  of  losing  a  sense  of  the  presence  and 
power  of  Christ.  Nothing  can  so  restore  this  lost  sense  as  a  knowledge 
of  the  triumphs  of  the  mission  field.  A  million  heathen  hearts  made 
one  through  fellowship  with  Christ,  pagan  society  obliterated  from 
among  hundreds  of  tribes,  Sabbath  convocations  in  place  of  war  coun- 
cils. Christian  trust  in  place  of  superstitious  fear.  Christian  homes  in 
place  of  heathen  huts — these  transformations  wrought  on  countless 
mission  fields  bear  unanswerable  testimony  to  the  reality  of  the  Chris- 
tian faith,  and  the  abiding  power  of  the  Christian's  Lord. 

Note  3.     Reflex  Influence  of  Missions  on  the  Life  of  the  Church. 

The  earliest  missionary  movements  brought  to  the  church  a  realization 
of  its  own  powers  unknown  before,  and  every  missionary  quickening  of 
more  recent  years  has  resulted  in  a  similar  revelation  of  the  church's 
powers  and  opportunities.  When  missionaries  were  sent  abroad  they 
were  sent  by  church  organizations  designed  for  missionary  work,  and 
the  solicitation  of  missionary  support  forced  upon  all  the  churches  a 
recognition  of  common  interests  and  common  purposes.  Most  of  the 
great  denominational  organizations,  even  including  the  denomina- 
tional publishing  houses,  were  called  into  existence  by  the  missionary 
motive,  and  to-day  these  organizations  are  still  supremely  and  pri- 
marily concerned  with  missions. 


306  The  Conquering  Christ  Lesson 

Moreover,  missions  and  missionary  organization  have  done  much  to 
stimulate  the  entire  religious ^hfe  of  the  church.  Judson,  writing  from 
India,  aroused  American  Baptists  to  new  efforts  in  behalf  of  home 
missions.  Dead  pulpits  have  leaped  into  living  oracles  of  divine  truth 
with  the  promulgation  of  a  missionary  program.  Many  a  minister 
has  found  his  own  salvation,  and  incidentally  that  of  his  congregation, 
in  earnest  attention  to  the  motives,  the  heroic  sacrifices  and  the  mag- 
nificent triumphs  of  the  missionary  work.  Church  finances,  too,  have 
been  revolutionized  by  missions,  for  it  was  this  cause  which  urged  the 
system  of  weekly  giving.  Missionary  treasurers  were  first  to  see  and 
announce  that  the  churches  strongest  in  missionary  giving  were 
strongest  in  their  maintenance  of  home  work.  The  rise  of  missionary 
interest  in  many  churches  has  more  than  doubled  the  weekly  coUec- 
tions.  The  three  strongest  missionary  churches  in  the  Southern  Bap- 
tist Convention  reached  their  places  of  honor  under  the  leadership  of 
pastors  who  talked  missions  to  their  business  men  in  a  business-like  way. 
One  pastor,  who  had  just  received  an  increase  in  his  salary,  after  mak- 
ing his  appeal  for  missions,  said  he  would  begin  the  subscription  by 
giving  the  amount  of  his  increase.  At  once  the  church  responded  and 
gave  to  the  cause  with  unprecedented  liberality.  There  is  not  an 
up-to-date  church  whose  financial  system  has  not  been  largely  or 
wholly  determined  by  the  missionary  cause.  One  hundred  and  fifty- 
five  Presbyterian  churches  which  assumed  the  support  of  special  mis- 
sionaries increased  their  annual  gifts  almost  $65,000,  while  the  same 
number  of  churches  of  like  circumstances  and  ability,  without  such 
stimulus,  decreased  $7,967. 

Again,  when  a  church  is  vitally  interested  in  the  advancement  of 
the  kingdom,  the  members  are  likely  to  congregate  where  they  can  hear 
the  news  of  the  kingdom.  Church  attendance  will  not  only  be  en- 
couraged, it  will  be  the  natural  order  of  the  Christian  life.  The  in- 
fluence will  reach  beyond  the  Sunday  gatherings,  and  find  its  expres- 
sion in  the  prayer  meeting.  These  services  will  take  on  a  new  life,  as 
has  been  the  case  in  thousands  of  instances,  and  the  prayer  life  of 
the  whole  church,  as  it  lends  itself  to  intercession  in  behalf  of  the  mis- 
sionaries and  their  work,  will  be  immeasurably  deepened.  When  a 
pastor's  daughter  decided  to  go  to  the  foreign  field,  her  father  asked  in 
astonishment,  "  How  came  you  to  think  of  going  as  a  missionary?" 
*•  Why,  father,"  she  replied,  "  all  my  Hfe  I  have  heard  you  pray  for 
foreign  missions,  and  now  I  am  going  to  answer  your  prayers."  The 
reflex  of  missions  upon  the  sjjiritual  life  and  the  religious  activity  of 
the  whole  church  can  scarcely  be  too  strongly  emphasized.  In 
hundreds  of  instances  peoi)le  who  formerly  opposed  foreign  missions 


Vorty-sevm  Reflex  Action  on  the  Home  Church  307 

have  been  converted  and  enlisted  in  missionary  work  simply  by  becom- 
ing informed  concerning  the  enterprise. 

Missions  have  also  contributed  largely  to  the  demolition  of  de- 
nominational barriers,  and  the  creation  of  strong  bonds  of  brother- 
hood and  Christian  unity.  Most  interdenominational  movements, 
which  have  laid  so  strong  an  accent  upon  the  fellowship  of  all  believers, 
have  been  wholly  or  in  large  measure  given  up  to  missionary  endeavor. 
This  is  notably  true  of  numerous  young  people's  societies,  not  to  speak 
of  those  movements  to  which  special  attention  was  given  in  Lesson  43. 
As  a  force  making  for  the  unification  of  Christianity,  no  other  force  can 
compare  with  the  modern  missionary  propaganda. 

Note  4.  How  Missions  have  Modified  Christian  Character.  What 
has  been  said  in  the  foregoing  notes  suggests  that  the  individual  as  well 
as  the  organized  church  has  felt  the  potent  and  stirring  influence  of 
Christian  missions.  One  of  the  most  apparent  effects  of  missions  upon 
individual  Christianity  is  a  larger,  a  freer  and  a  more  intelligent  ser- 
vice. The  missionary  enterprise  has  afforded  a  thousand  opportuni- 
ties in  young  people's  societies,  King's  Daughters  circles,  mission  bands, 
and  Sunday  schools  for  definite,  personal  identification  of  the  individ- 
ual with  active  Christian  work.  Missionary  committees,  missionary 
meetings,  and  missionary  study  classes  have  called  out  of  the  Christian 
ranks  hundreds,  yes,  thousands  of  young  men  and  young  women  who, 
in  such  forms  of  practical  Christian  work  have  been  trained  for  stations 
of  higher  usefulness  in  the  life  of  the  church.  Not  through  the  assign- 
ment of  church  tasks  alone,  however,  have  these  young  people  grown 
into  Christian  usefulness;  the  very  subjects  with  which  they  have  had 
to  deal  have  inspired  them  to  nobler  living.  No  young  man  or  young 
woman  could  possibly  read  the  stirring  narratives  of  heroic  missionary 
service  and  not  have  his  or  her  own  life  enriched,  ambitions  elevated, 
and  life  purposes  modified,  or  totally  changed  perhaps,  thereby. 
Alissionary  biographies  are  among  the  most  inspiring  narratives  of  all 
literature.  The  stories  of  such  men  as  Lull,  Martyn,  Mackay,  Patteson, 
or  Keith  Falconer  have  created  in  hundreds  of  lives  mental  impressions 
which  time  will  be  unable  to  obliterate.  Thousands  of  young  people, 
through  a  knowledge  of  mission  work,  have  been  won  to  give  them- 
selves in  heroic  service  on  the  field.  Eighty  per  cent  of  recent  volun- 
teers are  said  to  have  come  from  the  ranks  of  mission  study  classes. 

This  inspiration  to  service  and  active  participation  in  the  advance- 
ment of  the  kingdom  has  been  accompanied  by  an  increasingly  intelli- 
gent comprehension  of  Christianity.  The  reality  and  the  power  of  the 
faith  is  largely  unrealized  until  seen  through  missions,  which  like  a 


SOB  The  Conquering  Christ 


Lesson 


telescope  turned  on  the  skies  of  God's  grace,  brings  infinite  riches  into 
view.  Thus,  such  rehgious  conceptions  as  the  brotherhood  of  all  men, 
the  value  of  human  life,  the  worth  of  a  soul,  the  way  of  God's  dealing 
with  men,  the  universality  of  the  Christian  faith,  the  Fatherhood  of 
God  as  extending  over  all  nations,  the  social  value  of  a  redeeming 
Gospel,  the  relation  of  religion  to  civilization,  commerce,  and  the  his- 
tory of  nations — ^^all  these  are  seen  in  new  lights,  receive  fresh  interpre- 
tations, and  become  more  significant  in  Christian  thought,  through  a 
knowledge  of  the  spirit  and  the  work  of  missions. 

As  the  essential  truths  and  implications  of  Christianity  become 
more  clearly  understood,  the  obligations  of  the  faith  are  increasingly 
apparent,  with  the  result  that  individual  support  of  missions  undergoes 
a  similarly  encouraging  development.  Indeed,  the  increased  respon- 
siveness of  the  church  to  the  missionary  appeal,  referred  to  in  the  pre- 
ceding note,  is  simply  the  sum  of  increased  interest  in  and  support  of 
missions  by  individuals. 

The  reflex  influence  of  missions  as  thus  seen  in  the  clarification  of 
our  thought  about  Christian  essentials,  in  the  organized,  vitalized  and 
utilized  life  of  the  church,  and  in  the  development  of  individual 
Christianity,  indicates  strongly  that  the  life  of  the  church  hangs  upon 
loyalty  to  the  missionary  propaganda.  A  church  forgetful  of  the  Great 
Commission  is  practically  a  dead  church. 

ADDITIONAL  READING  REFERENCES. 

(l)  "  When  the  Gospel  comes  back."  Ellis:  Moi  and  Missions,  ch. 
18.  (2)  "Missionary  enterprise  and  its  reflex  influence."  Adams: 
In  Our  Word  and  Work  for  Missions,  ch.  13.  (j)  "  The  return- value 
of  missions."  Welsh:  The  Challenge  to  Christian  Missions,  ch.  11. 
{4)  Concrete  instances  of  the  reflex  of  missions-.  Selections  from  cur- 
rent missionary  magazines. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  is  the  contribution  of  missions  to  exploration?  geography? 
archjcology?  2.  How  have  missions  enriched  the  data  of  anthro- 
pology? philology?  lexicography?  3.  Tell  what  you  can  of  the  influ- 
ence of  missions  upon  commerce  and  manufacture.  4.  What  have 
missions  done  in  behalf  of  scientific  agriculture?  5.  To  what  branches 
of  science  have  missions  contributed  most  richly?  G.  What  is  the 
subject  of  the  present  study?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.  How  will  the  Orictilal  iiitcr]>retati()n  of  Christianity  supplement 
the  Occidental?     (Xotc  2.) 


Forty-seven  Reflex  Action  on  the  Home  Church  309 

2.   How  have  missions  influenced  our  thought  about  the  essential 
beliefs  of  Christianity? 


3.   Why  have  missions  given  to  the  church  a  new  confidence  in  the 
power  of  the  Gospel  ? 


4.   What  influence  has  the  enterprise  had  upon  the  self-consciousness 
of  the  church  ?     (Note  3.) 


5.   How  does  the  Moravian  church  conceive  of  its  mission? 


6.  How  have  missions  affected  the  spiritual  interests  of  the  church '. 
the  financial  interests  ? 


7.  To  what  extent  have  missions  cultivated  an  interdenominational 
sense  of  brotherhood? 


8.   What  has  been  the  influence  of  missions  upon  individual  Christian 
service?     (Note  4!) 


9.   What  influence  are  missionary  records  calculated  to  have  upon 
Christian  ideals  ? 


10,  Does  the  reflex  influence  of  missions  alone  justify  all  that  is 
involved  in  the  missionary  undertaking  ?     Why  ? 


310  The  Conquering  Christ  Lesson 

QUESTIONS  FOR  DISCUSSION. 

1.  Justify  the  Moravian  conception  of  the  church's  mission.  Is  the 
conception  too  one-sided?  2.  In  what  respects  do  you  think  the 
Occidental  interpretation  of  Christianity  inay  be  inade'iuate?  3. 
Mention  a  number  of  ways  in  which  a  hearty  foreign  missionary 
interest  would  react  on  the  local  church,  4.  What  is  the  relative 
value  of  the  direct  results  and  the  reflex  results  of  missions?  5, 
What  is  the  relation  of  an  active  Christian  service  to  a  strong  Christian 
life?     Must  strength  precede  service,  or  is  it  the  result  of  service? 

l«-ission  Gems.  "  Look  at  the  religions  in  which  the  missionary 
spirit  has  been  at  work,  and  compare  them  with  those  in  which  any 
attempt  to  convince  others  is  treated  with  pity  or  scorn.  The. former 
are  alive;  the  latter  are  dead  or  dying." — Max  Muller. 

"  Nothing  has  done  more  for  the  churches  at  home  than  a  great  and 
abiding  interest  in  the  foreign  work." — Peloubct. 

Personal  Thought.  Is  my  Christian  life  satisfactory  to  myself  ?  Are 
not  some  of  its  failures  due  to  my  narrow  Christian  sympathies,  and 
is  it  not  likely  that  an  increased  missionary  interest  would  in  many 
respects  react  profitably  upon  my  daily  thought  and  conduct?  I  will 
endeavor  to  increase  my  missionary  interest  and  service. 


Lesson  48.     INDIVIDUAL  RENEWAL  OF  LIFE.     The  Suf- 
ficiency of  Christ  as  Redeemer. 

Scripture  Reading  :  The  Living  Water;  the  Bread  from  Heaven.     Jo.  4:  9-14;  6:48-51. 

Note  1.  Object  of  the  Lesson.  To  show  what  is  involved  in  being 
a  Christian  in  the  midst  of  heathenism,  how  the  old  life  is  displaced 
by  a  new  life,  and  how  this  new  life  proves  its  vitality  through  self- 
propagation. 

THE  LESSON  UNFOLDED. 

Note  2.  The  Christian  Life  in  the  Midst  of  Heathenism.  We  who 
live  in  free  and  happy  America  have  no  idea  of  the  moral  corruptions  of 
heathen  society.  A  missionary  of  India  commenting  on  Hindu  society, 
remarks  that  if  a  true  narrative  of  conditions  were  written,  only  an  evil 
.spirit  could  produce  the  pictures,  and  "  hell  itself  would  be  the  only  fit 
place  in  which  to  publish  them,  because  in  Christian  lands  eyes  have 
not  .seen  and  ears  have  not  heard  of  such  things."  In  China,  society 
is  steeped  in  lies,  and  political  life  is  honeycombed  with  corruption. 
It  is  not  the  way  in  China  to  accept  a  statement  at  its  face  value.  The 
statement  is  regarded  merely  as  an  indication  of  what  the  speaker 
wishes  to  conceal.  This  spirit  is  so  inbred  into  the  very  fibre  of  a 
Chinaman  that  a  convert  cannot  readily  cast  it  off.  But  in  respect  to 
the  moralities  and  j)ersonal  \-irtucs,  Chinese  society  olTers  us  a  picture 


Forty-eight  Individual  Renewal  of  Life  311 

comparable  only  to  that  of  other  fields  sunk  in  darkest  paganism. 
"  There  is  no  need  in  Chinese,  as  in  English,  to  borrow  from  forgotten 
cities  of  antiquity  names  for  the  darker  forms  of  vice.  The  language 
is  amply  provided  with  phrases  of  native  growth,  and  in  daily  use  by 
young  and  old,  to  describe  them  all."  But  the  shame  of  it  is  hardly 
felt  by  the  Chinese.  And  what  we  have  said  of  the  social  life  of  India 
and  China  might  be  said  with  equal  propriety  of  almost  every  non- 
Christian  land. 

Out  of  such  conditions  a  thousand  temptations  arise  to  draw  the 
new  convert  from  his  faith.  Conversion  in  India,  China,  Africa, 
Turkey,  brings  a  host  of  trials,  scoffs,  persecutions,  which  the  convert 
in  America  never  knows,  and  can  but  faintly  imagine.  In  India  he 
must  be  witness  to  many  impure  scenes;  in  China  it  is  almost  impos- 
sible to  escape  the  atmosphere  of  dishonesty  in  which  he  has  been 
reared;  in  Africa  he  can  never  wholly  free  himself  from  superstition, 
and  in  Turkey  the  social  customs  of  all  his  people  are  in  opposition  to 
the  standards  of  Christianity.  But  it  is  not  against  these,  powerful 
as  they  are,  that  the  convert  wages  his  fiercest  struggle.  Into  the 
conflict  are  drawn  all  the  friends,  relatives,  business  associates,  and 
even  the  entire  caste  or  tribe  to  which  the  convert  belongs.  Social 
ostracism  in  the  more  heathen  countries  is  complete,  though  in  ad- 
vanced countries  such  as  Japan  it  is  considerably  modified.  Never- 
theless, in  India  the  intellectual  advancement  seems  to  have  done  only 
a  little  toward  the  abatement  of  this  cruel  and  rigorous  custom.  To 
break  caste  by  becoming  a  Christian  is  regarded  as  the  greatest  evil, 
and  the  disgrace  is  keenly  felt  by  the  entire  community.  No  means 
to  prevent  such  a  catastrophe  is  too  extreme,  and  hence  the  mis- 
sionaries are  forced  to  exercise  the  most  stringent  measures  to  pro- 
tect inquirers  from  the  malicious  designs  of  their  caste  associates. 
"  The  convert  has  to  be  prepared  for  the  loss  of  parents  and  their 
tender  affection;  of  brothers  and  sisters,  relatives  and  friends;  of  wife 
and  children,  if  he  has  any;  of  his  birthright,  social  position,  means 
of  livelihood,  reputation,  and  all  the  power  which  hides  behind  the 
magic  word  caste;  of  all  that  he  is  taught  from  his  childhood  to  hold 
as  sacred."  These  are  the  words,  not  of  a  missionary,  but  of  an 
educated  Hindu,  converted  to  Christianity,  who  in  his  own  experience 
knows  whereof  he  speaks. 

Mohammedan  intolerance  in  North  Africa  is  reported  as  being  so 
desperate  that  "  men  will  compass  the  death  of  their  own  brothers, 
either  by  open  violence  or  by  secret  poisoning,  rather  than  see  them 
become  Christians."  Almost  every  missionary  field  presents  such 
conditions  as  have  been  here  described. 


312  The  Conquering  Christ  Lesson 

Note  3.  The  Old  Life  and  the  New.  Missions  have  justified  their 
characterization  as  "  the  modern  miracle."  In  no  other  phase  of 
the  enterprise  is  the  miraculous  element  more  in  evidence  than  in  the 
marvelously  changed  lives  of  the  converts.  On  the  foreign  field  more 
than  at  home,  Christianity  means  a  distinct  break  with  the  old  things, 
a  departure  upon  a  new  life.  The  habits,  the  ideals,  the  sacred  rites 
and  the  social  functions  of  a  lifetime  are  relinquished,  and  a  wholly 
new  set  of  motives  and  ideals  are  accepted.  When  we  consider  the 
unchanging  character  of  Oriental  beliefs,  customs  and  ideals,  and  the 
seeming  uselessness  of  arguing  with  a  Chinaman  against  the  importance 
he  attaches  to  a  grave  site,  or  with  a  Hindu  against  the  caste  system, 
or  with  a  Mohammedan  as  to  the  inconsistencies  of  the  Koran,  it  is  an 
amazing  thing  that  we  should  courageously  undertake  the  task  of 
persuading  these  people  to  relinquish  the  faith  of  their  fathers,  and 
accept  a  rehgion  professed  by  strangers,  aliens,  and  even  enemies. 
And  yet  this  very  endeavor  is  successful  beyond  the  power  of  human 
minds  to  understand.  Though  the  cost  of  becoming  a  Christian  in 
foreign  lands  is  so  full  of  bitterness,  heartbreak,  persecution  and  social 
ostracism,  thousands  upon  thousands  have  gladly  paid  the  price. 
Many  have  been  called  upon  to  seal  their  profession  of  the  new  faith 
with  their  lives.  In  only  relatively  few  instances  have  any  converts 
recanted  under  threat  of  death,  and  even  in  these  cases  such  were  the 
pitiable  circumstances,  as  in  the  Boxer  uprising  of  1900  and  the  re- 
peated Armenian  atrocities,  that  one  finds  it  difficult  indeed  un- 
qualifiedly to  condemn  the  action.     (See  Lesson  19,  Note  3.) 

These  improvements  in  personal  character  are  followed  by  efforts 
on  the  part  of  the  converts  to  improve  their  surroundings.  They 
exercise  greater  care  in  respect  to  clothing  and  cleanliness.  The 
Christian  gatherings,  such  as  church  assemblies  and  Sunday  schools, 
are  noticeably  above  the  non-Christian  assemblies  in  point  of  ap- 
pearance, orderhness,  and  intelligent  interest.  The  reason  is  found  in 
the  new  Christian  motives  that  are  at  work  within  the  individuals. 
In  Uganda  all  Christians  are  expected  to  know  how  to  read  their 
Bibles,  in  Korea  the  Bible  classes  set  an  example  to  all  Christendom, 
in  the  Congo  region  the  Christian  is  expected  to  establish  a  non- 
heathen  type  of  home  and  family.  Christianity  by  thus  lifting  each 
native  Christian  above  the  former  social  level  leads  to  the  gradual 
uplifting  of  the  entire  community. 

These  moral  and  social  changes  are  wrouglit  only  by  slow  and  ])atient 
endeavor,  much  instruction,  and  not  a  few  failures.  But  at  last  the 
contrast  between  the  old  and  new  stands  out  in  almost  startling  dis- 
tinctness.    The  Christian  community  becomes  a  center  of  culture  in 


Forty-eight  Individual  Renewal  of  Life  313- 

which  the  converts  learn  that  the  new  faith  must  purify  thought, 
sanctify  action,  and  bring  private  and  public  life  under  the  rule  of  the 
Christian  ideal.  This  is  a  long  step  from  heathenism,  and  demands 
of  the  convert  much  courage,  tenacity,  and  sincerity.  As  a  conse- 
quence the  converts  as  a  class  stand  head  and  shoulders  above  their 
fellows  as  regards  their  general  intelligence,  manliness,  and  ability. 

Note  4.  Native  Propagation  of  the  New  Life.  The  character  of  the 
native  converts  is  attested  by  their  vital  interest  in  the  practical  con- 
cerns of  the  kingdom,  and  its  extension.  Children  disowned  by  their 
parents  do  not  forsake  them,  but  persistently  and  kindly  fulfil  their 
obligations  to  them,  and  in  multitudes  of  cases  win  them  to  Christ. 
"  In  [Korea]  that  land  of  Christian  romance,  it  is  quite  a  common 
practice  for  a  man  to  move  his  family  and  his  business  to  another 
village  which  contains  no  Christians,  in  order  there  to  live  and  preach 
the  Gospel."  Among  friends  and  acquaintances  a  like  process  goes 
on,  each  convert  becoming  an  evangelist  or  personal  worker.  At 
first  the  progress  of  the  native  church  is  slow,  but  gradually  it  gathers 
momentum  until  at  last  it  advances  by  leaps  and  bounds.  Thus  in 
China  the  growth  of  the  church  during  the  twenty-five  years  from 
1850  to  1875  was  duplicated  eight  times  over  from  1875  to  1900. 
Figures  showing  a  still  greater  contrast  between  the  early  and  the  later 
work  might  be  given  for  some  of  the  mission  fields,  notably  those  of 
Africa  and  the  Pacific  islands. 

Equally  remarkable  is  the  interest  which  these  converts  from 
heathenism  manifest  in  organized  missionary  endeavor.  On  most  of 
the  foreign  fields  there  are  already  established  native  home  and  foreign 
missionary  societies.  In  Japan  the  native  Christian  church  is  doing 
a  large  home  missionary  work.  In  Africa  the  spirit  of  missions  in- 
spired the  Zulus  to  undertake  a  like  work,  and  gave  to  Asser,  the 
Basuto  evangelist,  the  zeal  to  plead  before  his  people  in  behalf  of  the 
neighboring  tribe  of  Banyai  :  "  Oh  !  why  could  I  not  cut  off  my  arms 
and  my  legs,  and  make  every  limb  of  mine  a  missionary  to  these  poor 
Banyai?"  It  gave  to  the  South  African  Christians  of  Blythwood, 
who  in  their  first  contributions  piled  $7,500  on  the  table,  the  self- 
sacrifice  entailed  in  contributing  over  $22,000  in  six  years  for  the  ex- 
tension of  Christianity.  To  such  acts  of  Christian  devotion,  the 
churches  of  our  homeland  can  offer  no  parallel.  Yet  even  these 
figures  pale  before  the  story  of  what  is  being  done  in  Korea.  There, 
the  daily  wage  is  from  fifteen  to  forty  cents,  and  living  expenses  are  in 
proportion,  so  that  "  saving  up  "  is  almost  impossible.  Nevertheless, 
one  church  of  380  members  in  a  single  year  has  given  an  average  per 


314  The  Conquering  Christ  Lesson 

member  of  over  ten  dollars  in  gold,  while  the  Christians  connected 
with  another  mission,  too  poor  to  give  money  as  they  would  like, 
have  contributed  a  total  of  over  eight  thousand  work  days  in  one  year 
for  evangelistic  work.  It  is  not  surprising  that  that  mission  recorded 
an  average  of  almost  one  hundred  baptisms  and  453  conversions  per 
month,  the  converts  being  accepted  on  probation  for  one  year  before 
receiving  baptism.  The  zeal  to  join  the  church  is  so  great  that 
the  missionaries  are  forced  to  exercise  the  utmost  care  in  admitting 
applicants  to  membership.  This  shows  how  the  church  grows  where 
the  Gospel  is  taken  at  its  full  face  value,  and  where  the  missionary 
ideal  has  laid  hold  of  the  hearts  of  all  the  church  members. 

ADDITIONAL  READING  REFERENCES. 

(i)  Christian  character  in  the  Chinese  church.  Gibson:  Mission 
Problems  and  Mission  Methods  in  South  China,  ch.  10.  (2)  Missions 
as  the  creating  agency  of  a  new  type  of  individual  character.  Dennis  : 
Christian  Missions  and  Social  Progress,  vol.  ii,  pp.  11-24,  42-62, 
104-176.  (j)  Christ  as  Redeemer  of  the  individual.  Any  of  the 
hundreds  of  brief  character  sketches  of  native  Christians  issued  by 
the  various  boards.  {4)  How  some  Chinese  Christians  stood  the  test 
of  Boxer  troubles.  Broomhall  :  Martyred  Missionaries  of  the  China 
Inland  Mission,  passim. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  important  result  of  missions  did  we  consider  in  the  last 
study?  2.  Tell  how  missions  have  affected  the  Christian  thought  at 
home.  3.  What  is  the  usual  fate  of  non-missionary  churches?  4.  To 
what  extent  does  missionary  interest  cultivate  the  Christian  life? 
5.  What  is  the  subject  of  to-day's  lesson ?     its  object? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  the  character  of  heathen  society?     (Note  2.) 


2.  To  what  extent  is  the  convert  able  to  break  entirely  from  the 
past? 


3.   What  national    trait    in    TMiinri   makes   it   diHlcult   tD   cultivate  a 
habit  of  honesty  ? 


Forty-eight  Individtial  Renewal  of  Life  315 

4.   How  is  the  couversion  of  a  Hindu  regarded  by  other  members  ot 
the  caste? 


5.   Does  the  spread  of  secular  education,  as  in  India,  affect  the  lot 
of  the  convert? 


6.  What  are  some  of  the  characteristics  of  the  East  which  make  the 
acceptance  of  a  new  religion  unusually  difficult?     (Note  3.) 


7.  How  do  the  converts  endeavor  to  alter  their  surroundings? 


8.   What  is  the  influence  of  Christianity  upon  the  native  Christian 
community  ? 


9.  How  do  the  converts  show  their  faith  in  the  new  rehgion  ?     (Note 
4.) 


10.   How  hav:;  the  native  churches  shown  their  iinterest  in  organized 
missionary  work? 


11.  Mention  some  instances  of  zeal  in  missionary  work. 


QUESTIONS  FOR  DISCUSSION. 

1.  What  bearing  do  missions  have  upon  the  question  of  the  Gospel's 
claims  respecting  its  own  power?  Upon  the  validity  of  the  self- 
revelations  of  Jesus?  2.  How  do  the  difficulties  that  follow  con- 
version in  heathen  lands  compare  with  those  in  Arnerica?  3.  In  what 
sense  can  modern  missions  be  regarded  as  miraculous?  4,  How  does 
the  influence  pf  ^  body  of  Christian^  jn  the  midst  of  heathenism  Qoni'. 


316  The  Conquering  Christ  Lesson 

pare  with  the  influence  of  a  similar  body  at  home?  In  what  ways 
could  the  latter  body  employ  its  influence  more  effectively  than  is  now 
generally  done? 

Mission  Gem.  "  While  vast  continents  are  shrouded  in  almost 
utter  darkness,  and  hundreds  of  millions  suffer  the  horrors  of  heathen- 
ism or  of  Islam,  the  burden  of  proof  Hes  upon  you  to  show  that  the 
circumstances  in  which  God  has  placed  you  were  meant  by  Him  to 
keep  you  out  of  the  foreign  field." — Hon.  Ion  Keith- Falconer. 

Personal  Thought.  If  Jesus  can  be  such  a  power  as  He  is  in  the 
lives  of  thousands  of  native  converts,  can  He  not  be  a  vastly  greater 
power  in  my  life  than  at  present  ?  The  real  question  is,  Do  I  want  Him 
to  exercise  this  greater  power  over  my  hfe? 


Lesson  49.      SOCIAL  REGENERATION.      Power  of  Christi- 
anity to  Purify  Society. 

Scripture  Reading:  The  Day  of  Jehovah's  Exaltation.     Is.  2:2-17. 

Note  1.  Object  of  the  Lesson.  To  show  how  Christian  missions 
have  influenced  family  life,  civil  governments,  industrial  and  com- 
mercial developments,  and  popular  morality. 

THE  LESSON  UNFOLDED. 

Note  2.  Christian  Influence  on  Family  Life.  At  a  time  such  as  the 
present  when  many  are  criticising  the  church  for  not  grappling  more 
forcibly  with  modern  social  problems,  it  may  be  well  to  call  attention 
to  "  her  splendid  record  as  the  foremost  force  of  history  in  the  wide 
field  of  social  reform  and  moral  progress."  No  other  organization 
has  ever  worked  so  nobly  and  effectively  for  the  uplifting  of  the  human 
race.  The  transformations  which  the  church  wrought  in  the  early 
centuries  among  the  Romans,  the  Gauls,  the  Teutons,  and  more  recently 
among  the  Anglo-Saxon  jjeoples,  she  is  now  bringing  about  in  non- 
Christian  lands  all  the  world  over. 

The  first  of  these  relates  to  the  family.  In  early  times  when  war- 
fare was  common,  safety  demanded  that  the  entire  strength  of  the 
tribe  be  united  against  an  enemy.  Thus  the  tribe  became  the  principal 
unit  of  society.  Within  the  tribe  the  social  unit  was  the  family. 
The  organization  of  both  was  along  similar  lines,  authority  being 
vested  in  the  oldest  male  members.  With  various  modifications  this 
type  of  social  organization  has  prevailed  throughout  most  of  the  East 
until  this  day.  What  in  early  times,  however,  was  a  means  of  pro- 
tection  against   enemies,  serves   to-day  only  as   a    powerful   barrier 


Farty-nine  Social  Regeneration  3l7 

against  progress.  Thus  in  India  the  family  is  still  regarded  as  more 
important  than  the  individual.  The  household  consists  of  the  three 
generations,  the  eldest  parents,  their  sons,  and  their  sons'  families.  All 
things  are  held  in  common,  and  since  all  members  belong  to  the  same 
caste,  they  all  do  the  same  work,  and  all  funds  go  into  the  common 
purse.  Individuality  and  originality  are  suppressed.  It  is  only  within 
recent  years  that  a  bill  granting  property  rights  to  individuals  passed 
the  Madras  legislature.  "  Mine  "  and  "  yours  "  are  new  terms  in 
Indian  jurisprudence.  This  legislation,  which  reflects  the  Christian 
emphasis  on  the  rights  and  the  responsibilities  of  the  individual  rather 
than  the  family,  deals  a  heavy  blow  at  the  vicious  caste  system  of 
which  the  family  organization  is  an  essential  part.  What  is  here 
said  of  the  family  life  of  India  could  be  said  with  some  modification 
of  the  clan  system  in  some  parts  of  China,  and  the  tribal  organizations 
of  certain  sections  of  Africa.  In  Mohammedan  lands,  the  wholly 
different  conception  of  the  family  as  the  sole  property  of  the  man 
degrades  woman,  and  is  utterly  at  variance  with  Christian  ideas.  Here 
the  introduction  of  Christianity  and  the  opening  of  Christian  schools 
for  female  education  is  revolutionizing  the  social  position  of  woman, 
and  that  means  the  reorganization  of  the  family.  The  Oriental  prac- 
tices of  polygamy  and  concubinage,  adultery  and  divorce,  child 
marriage  and  infanticide,  are  breaking  down  and  a  new  family  life  is 
growing  up.  The  Christian  home  is  one  of  Christianity's  greatest 
contributions  to  the  world's  welfare. 

Note  3.  Christian  Influence  upon  the  State.  The  annals  of  mission- 
ary history  are  crowded  with  narratives  showing  the  dependence  of 
kings  and  princes  upon  missionaries  in  the  shaping  of  state  policies. 
Hundreds  of  missionaries  have  been  counsellors,  diplomats,  and 
statesmen  of  no  mean  ability.  They  have  served  as  intermediaries 
in  international  disputes,  have  aided  civil  governments  in  making 
important  investigations,  and  have  drafted  countless  reform  measures 
in  their  adopted  lands.  Probably  Dr.  Verbeck  did  more  for  Japan 
than  any  other  alien  ever  did  for  a  strange  and  unknown  people.  It 
was  he  who  paved  the  way  for  the  appointment  of  an  imperial  deputa- 
tion to  visit  America  and  the  European  countries,  thus  disclosing  to  the 
Japanese  the  marvels  of  Western  civilization  and  leading  them  into 
first  place  among  the  Oriental  nations.  Dr.  Allen  in  Korea,  Messrs. 
Schwartz  and  Carey  in  India,  and  Livingstone  and  Mackay  in  Africa 
influenced  beneficially  the  national  life  of  the  tribes  and  nations  where 
they  worked.  In  China  Dr.  H.  C.  Du  Bose,  after  conference  with  the 
governor-general  of  the  River  Provinces,  set  in  motion  the  anti-opium 


318  The  Conquering  Christ  Lesson 

crusade,  sent  petitions  to  four  hundred  and  fifty  cities  and  obtained 
for  these  petitions  almost  fifteen  hundred  names.  These  petitions 
being  sent  to  the  Imperial  Office  at  Peking  received  favorable  con- 
sideration and  in  a  few  months  the  noteworthy  decree  ordering  the 
discontinuance  of  the  use  of  opium  was  issued. 

But  more  than  this,  the  new  civilization  for  which  Christianity 
stands,  forbids  that  in  any  country  where  Christian  missions  are 
established,  ancient  pagan  ideas  of  the  function  of  government  shall 
longer  abide.  Thus  the  civil  tyranny  exercised  in  Turkey  and  the 
combination  of  graft  and  extortion  in  China  break  down  as  Christian 
ideas  take  root.  The  system  of  taxation  in  Turkey,  China,  Korea  and 
Persia  is  oppressive  beyond  measure,  while  enforced  labor  on  govern- 
ment lands  in  Africa,  especially  in  the  Congo  basin,  has  been  attended 
with  horrible  cruelty.  Against  these  evils  the  protests  of  missionaries 
have  been  heard  and  they  are  being  gradually  abated.  The  Christian 
idea  of  justice,  likewise,  is  displacing  Oriental  laxity  and  abuse  of  the 
courts.  The  judges  in  the  countries  just  mentioned  are  notoriously 
corrupt  and  bribes  are  considered  a  legitimate  part  of  their  income. 
But  such  customs  are  at  variance  with  the  Christian  ideal,  and  gen- 
erally where  the  influence  of  missions  is  strongest  are  least  in  evidence. 
As  Christianity  makes  its  protest  more  powerfully  felt,  these  cor- 
ruptions in  civil  administration  must  pass  away. 

Note    4.     Christian    Influence    upon    Commerce   and    Business.     A 

third  influence  of  Christian  missions  upon  human  society  is  seen  in 
the  relation  of  missions  to  a  quickened  industry  and  an  expanding 
commerce.  Wherever  missionaries  have  gone  new  interest  in  com- 
merce and  industry  has  been  awakened  and  the  products  of  the 
Occident  have  found  new  markets.  The  erection  of  buildings  accord- 
ing to  Western  plans  gives  to  the  natives  many  new  and  helpful  ideas. 
In  tropical  countries  new  fashions  in  dress  are  introduced  and  the 
cotton  cloth  of  England  and  America  finds  a  ready  sale.  The  early 
establishment  of  the  mission  press  has  created  a  demand  for  literature 
and  added  the  printer's  trade  to  the  small  list  generally  practised  in 
heathen  communities.  Education  has  opened  up  the  minds  of  a  new 
generation  to  great  possibilities  in  engineering,  trades,  professions 
and  business.  Banking  houses  are  established,  factories  built,  high- 
ways of  travel  constructed  and  the  once  pagan  and  uncivilized  people 
introduced  into  the  brotherhood  of  nations.  All  this  cannot  be 
credited  to  missions,  and  yet  for  all  this  they  led  the  way.  Where  a 
nation  discards  Christianity,  its  civilization  remains  stagnant,  but 
where  Christian  missions  have  helped  to  create  a  new  national  life 


Forty.nme  Social  Regeneration  319 

the  advantages  of  a  wholesome  Christian  civilization  follow.  The 
reason  is  not  far  to  seek,  for  the  only  foundation  sufficiently  strong  to 
sustain  a  twentieth  century  civilization  must  be  composed  of  principles 
which  are  essentially  Christian. 

In  many  instances  the  missions  have  been  direct  contributors  to 
industrial  progress  of  a  high  order.  Thus  in  India,  China,  and  the 
Philippines,  industrial  education  has  done  much  to  provide  the 
countries  with  efficient  artizans,  tradesmen,  and  agriculturists.  The 
same  may  be  said  of  a  number  of  like  institutions  operated  as  home 
mission  enterprises  in  this  country.  It  is  said  that  simply  as  a  result 
of  agricultural  teaching  in  mission  schools  of  Turkey,  enough  agri- 
cultural machinery  has  been  sent  from  the  United  States  into  the 
Ottoman  Empire  to  justify,  financially,  the  entire  expenditure  laid 
out  on  Turkish  missions.  Doubtless  statements  similar  to  this  could 
be  produced  with  respect  to  the  commercial  value  of  missions  in  other 
fields.  The  conclusion  that  missions  have  been  of  great  value  in  the 
commercial  and  economic  development  of  the  Orient  cannot,  there- 
fore, be  lightly  set  aside. 

Note  5.  Christian  Influence  upon  Popular  Morality.  Another  im- 
portant influence  of  missions  is  the  uplifting  of  popular  standards  of 
morality.  In  non-Christian  lands  there  is  slight  recognition  of  even 
the  first  principles  of  decency.  Vice,  immoraUty  and  unseemly  con- 
duct are  common.  The  popular  religions  frequently  minister  to  the 
baser  passions  of  the  devotees ;  such  literature  as  may  exist  generally 
contains  much  that  is  obscene;  the  popular  festivals  and  holy  days 
are  often  carnivals  of  shameless  revelry.  Lying  and  cheatino-  drink- 
ing and  gambling,  laziness  and  shiftless  habits  combine  to  make  non- 
Christian  society  repulsive.  While  these  allegations  must  not  be 
made  too  sweeping  or  of  universal  application,  any  missionary  can 
testify  to  their  general  truth.  In  the  midst  of  such  a  society  Christian 
missions  make  a  strong  appeal  for  purer  thought  and  purer  lives. 
The  missionaries  in  thousands  of  communities  have  seen  a  gradual 
change  come  over  the  heathen  community  as  the  people  have  been  led 
out  of  darkness  into  the  marvelous  light.  Lifelong  habits  of  savagery 
have  been  given  up,  slavery  has  been  suppressed,  and  the  common 
virtues  of  civilized  society  have  been  cultivated.  The  steady  gleam 
of  the  Gospel  beacon,  the  persistent  preaching  of  the  Gospel  message 
the  patient  perseverance  in  the  Gospel  life  all  act  powerfully  upon 
heathenism  until  at  last  the  old  code  breaks  down,  the  old  ways  are 
forsaken,  and  a  new  people  is  born  into  the  kingdom  of  our  God.  He 
who  gave  the  great  commission  is  He  who  exerts  this  power  and  stands 


320  The  Conquering  Christ  ^^^^^n 

forth  on  the  mission  field  in  the  clear  full  light  of  the  conquering 
Christ. 

ADDITIONAL  READING  REFERENCES. 

(/)  The  place  of  missions  in  the  development  of  peoples.  War- 
neck:  Modern  Missions  and  Culture.  (2)  Some  direct  contributions 
of  missions  to  human  society.  Dennis:  Christian  Missions  and  Social 
Progress,  3  vols,  (j)  Morality  and  rehgion.  Clarke:  Ten  Great  Re- 
ligions, vol.  2,  ch.  10.  {4)  The  appeal  of  foreign  missions  to  business 
communities.     Storrs:  Addresses  on  Foreign  Missions,  pp.  103-117. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  was  the  subject  of  the  last  study?  2.  What  difhculties 
follow  conversion  in  most  non-Christian  lands?  3.  What  effect  does 
conversion  have  upon  personal  character  and  habits?  4.  How  do 
the  native  converts  manifest  their  loyalty  to  the  new  faith?  5.  Tell 
what  you  can  of  native  organized  missionary  endeavor  on  mission 
fields.     6.  What  is  the  subject  of  the  present  study?     its  object? 


2.) 


QUESTIONS  ON  THE  LESSON. 

1.   How  has  the  church  been  related  to  social  development?      (Note 


2.  What  was  the  primitive  social  uniti 


3.  To  what  extent  is  the  primitive  constitution  of  society  still  pre- 
served in  the  Orient?     Illustrate. 


4.  What  common  practices  in  respect  to  the  family  life  of  the  Orient 
are  given  up  as  Christianity  is  established? 


5.   How    have    missionaries    contributed    to    the    progress    of    civil 
government  (Note  3)  ?     Illustrate. 


Forty-nine  Social  Regeneration  321 

6.  In  what  countries  has  the  spreading  of  Christian  ideas  changed 
the  character  of  government?  In  what  respect  has  the  character 
been  changed? 


7.  Mention  some  ways  in  which  missions  have  stimulated  business. 
(Note  4.) 


8.  What  have  Hterature  and  mission  schools  done  for  the  commercial 
development  of  non-Christian  countries? 


9.  Why  is  Christianity  necessary  to  a  twentieth  century  civilization? 


10.  What  have  missions  done  for  industrial  progress? 


11.  How  has  Christianity  influenced  popular  morality?     (Note  5.) 


QUESTIONS  FOR  DISCUSSION. 

1.  Why  is  the  Christian  conception  of  the  family  superior  to  the 
conceptions  prevalent  in  the  Orient?  2.  How  aoes  Christianity 
stimulate  individual  development  in  heathen  lands?  3.  What  is  the 
proper  relation  of  religion  to  the  state?  4.  How  do  you  account 
for  the  close  relation  which  seems  to  exist  between  civilization  and 
Christianity?  5.  What  purely  secular  appeal  could  you  use  to  interest 
a  business  man  in  missions  ?  6.  What  is  the  relation  between  religion 
and  morality? 

Mission  Gem.  "  Obedience  to  Christ  begins  by  giving  Him  supreme 
leadership  over  life;  it  ends  only  in  sharing  His  plan  to  redeem  the 
whole  world." — Bishop  William  F.  McDowell. 

Personal  Thought.  As  a  Christian  I  claim  to  have  given  Christ 
supreme  leadership  in  my  life.  Yet  am  I  not  often  unresponsive  when 
He  would  lead  me  into  larger  service?  Have  I  not  a  tendency  to  shirk 
my  share  of  the  world  conquest  for  Christ? 


322  The  Couquerhig  Christ 


Lesson 


Lesson  50.     MOLDING  NATIONAL  DESTINIES.     How  they 
are  Affected  by  the  Missionary  Enterprise. 

Scripture  Reading:  The  Divine  Rule  on  Earth.     Is.  9:1-7;    52:1-10. 
Note  1.     Object  of  the  Lesson.      To  show  the  part  Christian  missions 
have  taken  in  the  modern  awakening  of  the  Oriental  nations. 

THE  LESSON  UNFOLDED. 

Note  2.  Religion  as  a  Factor  in  National  Development.  The  bearing 
of  religion  upon  national  character  and  development  has  been  a  sub- 
ject of  frequent  comment  by  persons  who  have  made  a  study  of  races, 
their  customs  and  religious  beliefs.  Among  the  non-Christian  peoples* 
almost  every  act  is  fraught  with  deep  religious  significance.  No 
journey  is  undertaken,  no  agreement  made,  often  no  household  duties 
performed  without  the  repeLition  of  the  appropriate  and  necessary 
prayers.  In  India  the  entire  structure  of  national  life  is  shaped  by 
religion.  Caste  is  itself  a  deeply-rooted  religious  institution  determin- 
ing the  occupations  of  men,  women,  and  children.  It  is  impossible 
to  name  a  single  institution  in  the  life  of  India  that  is  not  in  some  way 
related  to  religion. 

Buddhism,  too,  like  Hinduism,  lays  its  heavy  hand  upon  the  plastic 
nature  of  the  Orient,  encouraging  a  disregard  of  conduct  if  only  religious 
merit  is  earned  (comp.  Lesson  4,  Note  5).  Just  as  there  must  be  some 
connection  between  Christianity  and  the  rise  of  modern  civilization,  so 
also  it  is  only  reasonable  to  see  a  connection  between  Buddhism  and 
the  blighted  national  life  of  Burma,  Assam,  China  and  the  Malay 
archipelago.  Subtly,  almost  imperceptibly,  Taoism,  Confucianism, 
Buddhism,  Shintoism,  and  Mohammedanism  have  poisoned  the  na- 
tional life  of  China,  Japan,  and  Turkey.  Similarly,  a  degenerate  Chris- 
tianity in  the  Philippines,  in  Cuba,  Porto  Rico  and  South  America, 
places  an  unmistakable  stamp  upon  the  social  life,  the  intellectual 
attainments,  and  the  national  character  of  these  countries.  The  reason 
for  this  close  relation  between  religion  and  national  life  is  to  be  found 
in  the  influence  of  religion  upon  the  individual.  A  man's  beliefs,  his 
fears,  his  gods,  his  prayers,  his  conception  of  the  hereafter,  all  play 
their  part  in  shaping  his  ideas  of  right  and  wrong,  of  duty  and  pleasure, 
his  customs,  his  private  and  his  public  life.  It  is  the  sum  of  these  indi- 
vidual traits  which  constitutes  the  national  character.  Hence  the 
stolidity  of  the  Chinese,  the  patriotism  of  the  Japanese,  the  fanaticism 
of  the  Turk,  and  the  childlike  simplicity  of  the  African. 

In  view  of  these  considerations,  it  is  not  difficult  to  see  why  Christian 
peoples  have  advanced  in  civilization.  The  moral  code  of  Christianity 
docs  not  5?ul!icc,  however,  to  account  for  the  progress  of  Christian 


Pifty  Molding  National  Destinies  323 

nations.  The  cause  lies  in  the  spiritual  power  which  springs  from  the 
relation  of  the  individual  Christian  to  the  living  Christ.  This  relation 
Jesus  described  when  He  said,  "  If  a  man  love  me,  he  will  keep  my 
word ;  and  my  Father  will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him."  It  is  the  abiding  Presence  that  under- 
lies Christian  civilization,  and  makes  it  a  transforming  power  in  the 
world. 

Note  3.  Education  as  a  Factor  in  National  Development.  Among 
the  secular  forces  which  Christian  missions  have  introduced  into  non- 
Christian  lands,  none  has  been  more  effective  in  molding  national 
destinies  than  education.  The  mission  schools,  academies,  and  col- 
leges exercise  a  profound  influence  upon  at  least  three  phases  of 
the  national  life.  First,  upon  the  popular  estimate  of  the  individual 
and  of  the  state.  How  education  is  breaking  down  caste  in  India 
and  putting  a  higher  value  on  the  individual  has  already  been  men- 
tioned (Lesson  49,  Note  2).  A  similar  change  is  in  process  in  China, 
where  even  to-day  nobody  feels  called  on  to  interfere  if  an  angry 
father  kills  a  disrespectful  son,  or  a  mother  rids  herself  of  an  unwelcome 
baby  girl.  But  these  pagan  customs  are  gradually  giving  way  before 
the  spread  of  Christian  education.  So  also  the  popular  conception  of 
the  state  and  of  the  function  of  government  is  being  modified  by 
Western  ideas.  No  longer  is  a  tyrannical  government  permitted 
to  disregard  the  rights  of  the  citizens.  The  obligation  of  the  state  to 
the  people  is  seen  to  be  as  important  as  the  obligation  of  the  people 
to  the  state.  It  is  thus  evident  that  the  introduction  of  Western 
education  by  the  missionaries  is  gradually  evolving  a  new  type  of 
citizenship  in  the  East,  and  introducing  republican  ideals  and  insti- 
tutions (see  Lesson  18,  Note  4). 

The  educational  work  of  missions  has  also  created  an  appetite  for 
higher  learning  and  for  the  advantages  of  civilization.  To  acquire 
these,  a  multitude  of  young  Chinese,  Japanese,  Turks  and  Hindus 
have  been  seeking  to  slake  their  thirst  for  knowledge  at  Western 
fountains  of  learning.  As  a  consequence,  each  recent  year  has  wit- 
nessed the  return  to  these  countries  of  bands  of  educated  men  — 
men  of  tried  intellects  and  of  trained  genius.  They  have  found  ready 
government  employment  as  commissioners  of  education,  engineers 
of  railway  construction,  special  advisers  in  civil  offices,  and  as  prom- 
inent workers  in  other  capacities  too  numerous  to  mention.  But  one 
and  all  have  greatly  helped  to  develop  the  national  resources,  establish 
native  industries,  and  extend  the  nation's  commerce. 

Finally,  education  has  given  rise  to  a  professignal  class  of  workers 


324  The  Conquering  Christ  Lesson 

such  as  jurists,  legal  advisers,  pastors  of  churches,  physicians,  teachers, 
and  journalists.  The  influence  of  such  men  upon  the  national  life  is 
almost  beyond  computation,  and  it  had  its  origin  in  the  missionary 
enterprise.  By  the  labors  of  these  workers,  every  home  in  vast 
empires  will  be  quickened  into  new  life.  Before  another  generation 
has  gone,  a  quarter  of  the  population  of  the  world  will  have  been 
revolutionized,  will  be  enjoying  a  new  civilization,  undertaking  new 
enterprises,  and  millions  of  these  will  also  be  rejoicing  in  a  new  faith, 
singing  new  hymns  and  laying  new  plans  for  the  universal  reign  of 
Christ.  The  character  of  the  national  life  will  be  like  that  of  the 
education  which  shapes  it.  If  the  East  is  to  be  Christian,  the  church 
must  make  sure  that  the  education  is  Christian  also. 

Note  4.  The  Stirring  of  the  Nations.  East  and  West  are  alike 
undergoing  vast  and,  in  some  instances,  violent  transformations  as  a 
result  of  forces  released  within  a  half  century.  In  the  Western  hemi- 
sphere the  United  States  is  coming  into  her  majority,  Canada  is  feel- 
ing the  pulsations  of  a  new  and  growing  life  in  her  mighty  West, 
Mexico  has  entered  the  councils  of  the  nations,  and  South  America  is 
on  the  threshold  of  a  new  era.  The  transandine  railway  (see  Lesson 
27,  Note  4),  now  completed,  and  the  Panama  canal,  will  furnish  new 
commercial  routes  and  help  to  change  the  national  life  of  the  South 
American  peoples.  These  countries  will  also  need  to  be  Christianized 
if  they  would  cultivate  an  enduring  civilization.  Already  this  process 
has  begun,  and  to  it  must  be  credited  much  of  the  progress  already 
made.  But  almost  boundless  expansion  of  population,  industry,  and 
commerce  lies  in  the  future,  and  it  is  the  privilege  of  the  Christian 
church,  if  she  will,  to  shape  the  civilization  that  must  take  the  place 
of  a  degenerate  society  and  a  misconceived  republicanism.  So  also  in 
Porto  Rico  and  in  the  island  republic  of  Cuba,  the  church  is  engaged 
in  the  magnificent  work  of  Christianizing  a  rising  civilization,  and  all 
who  support  the  various  missions  thus"  engaged  are  sharers  in  this 
noble  enterprise. 

Even  more  rapid  and  startling,  however,  are  those  transforma- 
tions which  are  moving  like  a  mighty  tidal  wave  over  the  nations  of 
the  East.  Modern  Japan  is  not  fifty  years  old,  yet  she  has  suddenly 
gained  pre-eminence  among  the  people  of  the  East,  and  has  firmly 
established  her  right  to  a  place  among  the  major  powers  of  the  world. 
Old  China  is  dying,  and  a  new  China  is  being  fashioned  with  astonish- 
ing rapidity.  Society,  business,  government,  all  are  being  ruthlessly 
overturned,  age-long  traditions  disregarded,  and  the  institutions  of 
centuries  swept  aside  that  new  forces  and  new  ideals  may  step  in  and 


^^■/^y  Molding  National  Destinies  325 

possess  the  land.  Similarly,  the  outworn  fabric  of  ancient  India  is 
being  cast  aside  for  a  new  pattern  fashioned  by  Western  thought  and 
industries.  Turkey  is  passing  through  an  agonizing  hour.  Her 
young  men  are  laying  the  foundations  of  a  new  and  better  empire. 
The  authority  of  the  Koran  in  civil  affairs  is  seriously  questioned,  and 
the  whole  Moslem  world  is  in  a  state  of  seething  unrest — a  groping  for 
better  things  than  can  come  out  of  Mohammedanism.  Persia,  too, 
and  Egypt,  are  looking  to  the  future  with  an  earnest  longing  for  the 
larger  life  which  Christian  nations  know.  Missionaries  who  are  in  the 
midst  of  this  upheaval  are  only  vaguely  conscious  of  the  issues  in  which 
they  are  having  a  part.  The  world  has  never  before  witnessed  such 
changes,  and  we  who  are  looking  on  may  well  stand  in  reverent  awe, 
for  probably  the  world  will  never  see  the  like  again. 

But  whence  all  this  revolution?  By  what  subtle  power  is  the 
world  being  turned  upside  down?  A  thousand  testimonies  from 
every  mission  field  afford  the  answer.  "  If  it  had  not  been  for  the 
missionaries,  these  things  could  never  have  been."  This  is  the  wit- 
ness of  Japanese  statesmen,  of  shrewd  Chinese  observers,  of  Hindu 
judges  and  professors,  and  of  leaders  in  the  Young  Turk  party.  Mis- 
sionaries have  not  done  it  all,  but  they  have  unbarred  the  gates  and 
the  children  of  a  Christian  civilization  have  come  trooping  in.  Once 
more  Christianity  is  proving  its  power  to  revolutionize  the  world,  and 
by  so  doing  is  proving  also  its  truth  and  power.  It  is  now  the  church's 
plain  duty  to  save  the  strength  and  resources  of  these  peoples  for  the 
kingdom  of  Christ. 

ADDITIONAL  READING  REFERENCES. 

(7)  The  influence  of  Christianity  upon  the  East.  Speer :  Missions  and 
Politics  in  Asia.  (2)  Rise  of  the  spirit  of  nationalism  in  the  Orient. 
Mott:  Modern  World  Movements,  a  pamphlet  obtainable  from  the 
Laymen's  Missionary  Movement,  (j)  "The  awaking  world."  Ellis: 
Men  and  Missions,  ch.  2.  {4)  Latest  political,  industrial  and  religious 
developments  on  the  mission  fields.  See  indexes  of  popular  magazines 
and  religious  journals.  A  week  does  not  pass  without  bringing  some 
significant  news  from  these  distant  parts  of  the  world. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  To  what  extent  have  Christian  missions  accomplished  social  re- 
generation? 2.  What  is  the  Christian  type  of  family?  3.  In  what 
respects  has  the  spread  of  Christian  ideas  affected  non-Christian  views 
of  government?  4.  In  what  ways  have  missionaries  contributed  to 
the  growth  of  commerce  and  industrv  ?     5,  What  has  been  the  influence 


326  The  Conquering  Christ  ^""^^^'^ 

of  missions  upon  popular  morality  in  non-Christian  lands?  6.  With 
what  result  of  missions  is  the  present  study  concerned?  7.  State  the 
object  of  the  lesson. 

QUESTIONS  ON  THE  LESSON. 

1.  What  influence  has  religion  upon  national  character?     (Note  2.) 


2.   How  is  this  illustrated  in  India?     in  Mohammedan  lands? 


3.  What  is  the  real  reason  for  the  progress  of  Christian  nations? 


4.  What  department  of  mission  work  has  particularly  helped  to  mold 
national  life?     (Note  3.) 


5.   How  has  christian  education  affected  the  popular  estimate  of  the 
value  of  human  life?     Illustrate. 


G.   How  has  education  modified  Eastern  ideas  of  government? 


7.  What  have  educational    missions  done    for    native    educational 
methods  ? 


8.  What  new  class  of  workers  has  recently  arisen  in  non-Christian 
lands? 


9.  What  is  the  international  outlook  for  progress  in  the  Western 
hemisphere?     (Note  4.) 


Mfty-one  'i^ke  World  Kingdom  of_  Christ  327 

10.  Of  what  importance  is  it  that  these  countries  shall  be  dominated 
by  Christian  influences  ?     Why  ? 


11.  What  Eastern  nations  have  recently  undergone  revolutionary 
changes?     What  is  the  outlook? 


12.  Under  these  circumstances  what  is  the  church's  duty? 


QUESTIONS  FOR  DISCUSSION. 

1.  Does  rehgion  play  a  sufficiently  important  part  in  the  life  of 
America?  2,  Mention  some  respects  in  which  religion  has  influenced 
your  own  character;  the  character  of  your  community;  of  the  state; 
of  the  nation.  3.  When  may  public  education  be  more  harmful  than 
ignorance?  4.  What  interest  does  the  state  endanger  by  refusing  to 
permit  religious  teaching  in  public  schools?  5.  What  do  the  national 
transformations  now  going  on  suggest  as  to  the  opportunities  before 
the  Christian  church  ? 

Mission  Gem.  "  No  one  can  study  the  movement  of  modern  civili- 
zation from  an  impartial  standpoint  and  not  realize  that  Christianity 
and  the  spread  of  Christianity  are  the  only  basis  for  hope." — President 
William  H.  Taft. 

Personal  Thought.  This  study  suggests  the  far-reaching  influence 
of  individuals  who  have  accepted  many  of  the  elements  of  a  Christian 
civilization.  In  proportion  as  my  life  realizes  the  Christian  ideal 
it  will  increase  its  influence  for  good  among  my  fellows.  Is  my  life  as 
influential  for  righteousness  as  it  should  be? 


Lesson   51.     THE    WORLD    KINGDOM    OF   CHRIST.    Its 

Characteristics  and  its  Cost. 

Scripture  Reading:  "  The  Reign  of  the  Righteous  King."     Ps.  72. 
Note  1.     Object  of  the  Lesson.     To  define  the  world  kingdom  of 
Christ  and  to  state  some  of  the  essential  characteristics  of  human 
society  when  that  era  shall  draw  near  its  realization. 

THE  LESSON  UNFOLDED. 
Note  2.      The  World  Kingdom  of  Christ  Defined.     The  world  king- 
dom of  Christ  is  an  ideal.     It  may  never,  perhaps,  be  fully  attained, 


328  The  Conquering  Christ  ^'^^""^ 

but  human  society  may  approximate  to  its  standards.  From  the 
beginning  it  seems  to  have  been  in  the  mind  of  God ;  hints  and  glim- 
merings of  the  longed-for  era  flash  out  from  the  writings  of  the  Hebrew- 
seers  and  even  find  dim  expression  in  the  works  of  pagan  authors. 
Though  the  Jews  themselves,  as  a  nation,  were  largely  unconscious 
of  the  fact,  their  faith  was  always,  fundamentally,  a  universal  faith, 
for  while  they  conceived  of  Jehovah  as  peculiarly  their  God,  they 
nevertheless  recognized  Him  as  the  God  above  all  gods.  In  the  later 
prophetic  writings  the  relation  of  the  Jewish  nation  to  a  universal 
redemption  seems  clearly  recognized,  even  though  we  admit  that  the 
national  hopes  of  the  writers  forbade  an  exact  explanation  of  how  this 
relation  was  to  be  realized.  They  saw  chiefly  a  temporal  and  political 
relation;  fulfilled  prophecy  has  revealed  in  Christ  and  in  Christianity 
an  eternal  and  a  spiritual  fulfilment  in  which  the  whole  world  lies 
debtor  to  the  Jew. 

This  universal  spiritual  kingdom  thus  foreshadowed  has  been 
gradually  working  toward  its  fulfilment.  The  passion  of  Christ  was 
for  the  redemption  of  a  world,  and  the  relation  that  His  disciples 
were  to  bear  to  the  world  was  ever  present  in  His  thought.  In  the 
great  prayer  of  Jesus  (Jo.  ch.  17),  the  world  is  mentioned  eighteen 
times  and  the  earnest  petition  for  Christian  unity  (vs.  21)  is  based  on 
the  plea  "  that  the  world  may  believe  that  thou  didst  send  me."  In 
the  earliest  extension  of  the  faith,  one  of  the  most  striking  phenomena 
was  the  rise  of  a  spiritual  brotherhood — a  Christian  democracy  within 
the  Roman  empire,  a  republic  in  which  race,  color,  or  social  standing 
had  no  bearing  upon  the  question  of  citizenship.  A  bond  had  at  last 
been  found  which  was  equal  to  the  task  of  uniting  strangers  and  aliens 
and  making  of  many  races  one  people  in  Christ.  For  two  thousand 
year?  this  spiritual  force  has  been  at  work,  and  only  now  is  a  divided 
Christendom  beginning  to  labor  for  the  great  consummation  for  which 
Christ  prayed.  Racial,  political,  social,  and  religious  antagonisms 
are  breaking  down  before  the  silent  advance  of  Christ's  rule  in  human 
lives,  and  the  united  prayer  ascends  from  the  church  universal  for  the 
sj^eedy  advent  of  that  "  golden  day  "  of  which  Dr.  Charles  A.  Dickin- 
son has  written: 

"  O  Kolden  day,  so  Ions  desired,. 

liorn  of  a  darksomf  night, 
Tlie  waiting  earth  at  last  is  fired 

Hy  thy  resplendent  light. 
And  hark  !  like  .Meninon's  morning  chord 

Is  heard  from  sea  to  sea 
This  song:    One  Master.  Christ  tiie  Lord; 

And  brethren  all  are  we. 

"  The  noises  of  the  night  shall  cease, 
Tlie  storms  no  longer  roar; 


FiUy-one  j^^  World  Kingdom  of  Christ  329 

The  factious  foes  of  God's  own  peace 

Shall  vex  His  church  no  more. 
A  thousand  thousand  voices  sing 

The  surging  harmony; 
One  Master,  Christ;  one  Saviour-King; 

lAnd  brethren  all  are  we. 

!'  Sing  on,  ye  chorus  of  the  morn. 
Your  grand  endeavor  strain. 
Till  Christian  hearts  estranged  and  torn, 
♦         Blend  in  His  glad  refrain; 

And  all  the  church,  with  all  its  powers. 

In  loving  loyalty 
Shall  sing:    One  Master,  Christ,  is  ours; 
And  brethren  all  are  we. 

"  O  golden  day,  the  ages'  crown. 

Alight  with  heavenly  love. 
Rare  day  in  prophecy  renown. 

On  to  thy  zenith  move. 
When  all  the  world,  with  one  accord, 

In  full-voiced  unity 
Shall  sing:    One  Master,  Christ,  our  Lord; 

And  brethren  all  are  we." 

Note  3.     Some  Essential  Characteristics  of  the  Kingdom  and  its  Cost. 

While  the  ideal  kingdom  will  probably  never  be  fully  established  upon 
earth,  the  approximation  to  it  will  come  about  through  the  spread  of 
the  Christian  faith  and  its  application  to  social  problems.  Two  of 
its  essential  characteristics  will  be  a  changed  spiritual  order  and  a 
changed  industrial  order,  the  latter  going  hand  in  hand  with  the 
former.  The  changed  spiritual  order  will  be  a  united  Christian 
world.  This  does  not  mean  that  there  will  be  no  room  for  differences 
of  opinion  and  of  practice  in  matters  of  the  faith.  Within  all  Christian 
denominations  are  members  holding  diverse  doctrinal  views,  and  in 
a  united  Christianity  this  situation  must  necessarily  prevail  to  a  still 
greater  extent.  But  this  diversity  of  opinion  will  no  longer  be  charac- 
terized by  antagonism.  In  place  of  discord  there  will  be  harmony; 
and  a  broad,  earnest  Christian  sympathy,  a  deep  respect  for  the  feel- 
ings and  convictions  of  others,  will  take  possession  of  all  people.  In 
this  kingdom,  swords  shall  be  beaten  into  plowshares,  and  spears  into 
pruning-hooks ;  "  nation  shall  not  lift  up  sword  against  nation,  neither 
shall  they  learn  war  any  more."  The  reign  of  universal  peace  will 
be  realized. 

Likewise,  in  this  kingdom,  righteousness  will  be  general  throughout 
the  whole  earth.  It  will  be  no  mere  formal  righteousness,  but  a  right- 
eousness of  the  heart,  that  will  control  the  deeper  springs  of  human 
nature,  cleansing  and  piu-ifying  the  fountains  of  human  conduct.  Then 
men  will  do  right  because  they  love  righteousness.  Private  and 
public  life,  the  home  and  the  municipal  office,  the  village  and  the  state, 
the  nation  and  the  world  will  feel  the  power  of  the  righteous  life  when 
He,  the  righteous  King,  shall  reign  supremely  in  the  affairs  of  men. 


330  The  Conquering  Christ  Lcsaon 

When  this  era  dawns,  the  social  and  industrial  institutions  of  to-day- 
will  be  modified  or  superseded.  The  relation  of  capital  to  labor  will 
undergo  readjustment.  All  forms  of  servitude  and  peonage,  even  such 
as  an  unjust  capitalism  is  now  able  to  exercise  in  a  civilized  community, 
will  pass  away.  Paring  down  wages  to  the  uttermost  and  then  dis- 
tributing alms  will  no  longer  be  carried  on  under  the  mask  of  charity, 
but  the  sense  of  a  socialized  justice  will  recognize  the  right  of  every 
man  to  enjoy  the  full  fruit  of  his  labor.  Trusts  may  still  exist,  but 
the  objects  which  they  seek  to  obtain  will  be  changed;  factories  may 
not  cease  as  the  chief  instruments  of  production,  but  their  manage- 
ment will  be  more  largely  humanized.  Wealth  may  not  be  wholly 
dissipated,  but  it  will  be  wholly  consecrated;  poverty  may  not  entirely 
disappear,  but  its  ravages  will  be  mercifully  curtailed. 

Such  a  condition  of  society  can  only  be  realized  when  men  are  willing 
to  pay  the  price.  In  large  measure  it  was  paid  nineteen  centuries 
ago,  but  a  part  of  it  can  only  be  paid  by  the  men  and  women  of  the 
present.  That  price  is  the  sacrifice  of  many  things  we  commonly  hold 
dear,  the  foregoing  of  many  pleasures,  the  active  investment  of  our- 
selves and  our  possessions  in  the  work.  The  young  man  or  the  young 
woman  who  goes  to  the  foreign  field  knows  something  of  the  price  this 
new  era  will  cost,  and  so  also  do  the  father  and  mother,  who,  after 
twenty  or  more  years  of  affectionate  devotion  to  their  child,  unques- 
tioningly  let  her  turn  her  face  to  a  distant  and  alien  land.  Heavy 
hearts  and  sleepless  nights,  years  of  toil  and  an  unseen  fruitage — these 
are  a  part  of  the  price  which  thousands  of  unnamed  heroes  are  paying 
for  the  advent  of  that  day.  "  Come  and  suffer  "  is  the  invitation  of 
the  missionary  enterprise,  and  in  passionate  loyalty  thousands  hav€ 
responded  and  will  respond,  and  when  the  price  is  fully  paid  the  dawn 
will  break. 

Note  4.  The  Possibility  of  its  Near  Realization.  There  are  some 
striking  indications  that  in  point  of  time  we  may  not  be  far  removed 
from  this  era.  First  is  the  historic  progress  of  the  church  with  special 
reference  to  its  extension  during  the  past  century.  At  present  the 
membership  of  the  church  in  mission  lands  is  mounting  up  by  leaps 
and  bounds.  True,  the  vast  num1)ers  unreached  make  the  numbers 
of  those  reached  seem  jntiably  small,  but  the  progress  of  to-day  com- 
pared with  the  progress  of  yesterday  shows  a  remarkable  and  an  in- 
creasing gain.  Thus  it  took  one  hundred  years  for  the  missionaries  . 
of  the  modern  movement  to  gain  the  first  million  converts,  but  it  took 
only  twelve  years  to  win  the  second  million,  while  the  third  million 
W^r«  won  in  the  bri^f  space  of  sijc  years.     N9  op.Q  can  study  this  growth 


Fifty-one  j]^^  World  Kingdom  of  Christ  331 

and  not  feel  that  the  Christian  church  is  rapidly  approaching  the  time 
when  it  will  be  practically  world  inclusive. 

In  the  rapidity  with  which  men  are  turning  to  Christianity,  and  in 
the  phenomenal  evangelistic  successes  of  the  past  decade,  there  are 
also_ indications  that  possibly  Christ's  supreme  rule  is  not  far  distant. 
Consider  that  in  less  than  half  a  century  after  the  first  Protestant 
missionary  entered  Japan  75,000  adult  Protestant  communicants  had 
been  received.  "  Within  twenty-five  years  after  beginning  the  work 
in  Korea  there  are  115,000  communicants;  in  China  the  number  of 
Christians  has  increased  within  nine  years  from  100,000  to  156,000; 
everywhere  the  teachings  of  Christ  are  leavening  society  and  trans- 
forming character.  Over  two  million  converts  are  enrolled  to-day 
in  all  non-Christian  lands,  and  the  number  added  last  year  was  167,674, 
an  average  of  450  a  day."  Moreover  there  is  the  high  probability  that 
mass  movements  toward  Christianity  may  yet  become  general  in  India 
or  China.  Should  such  a  thing  occur,  we  may  witness  the  greatest 
movement  toward  Christianity  that  has  ever  been  known.  Only 
recently  has  it  been  reported  that  such  mass  movements  in  Travancore, 
in  Tinnevelly,  in  the  Telugu  country  and  in  North  India  have  swept 
men  away  from  heathenism  by  the  hundred  thousand.  Such  develop- 
ments are  simply  suggestive  of  what  may  take  place  if  the  Christian 
church  is  quick  to  follow  up  its  opportunity  in  these  land  4  where 
already  it  has  gained  good  foothold. 

The  national  transformations  referred  to  in  Lesson  50  would  also 
seem  to  point  to  the  near  approach  of  a  universal  Christianity.  For 
a  time  some  of  the  nations  may  attempt  to  adopt  the  form  of  a  Chris- 
tian civilization,  but  unless  they  take  more  than  the  form  their  efforts 
are  foredoomed  to  failure. 

Finally,  the  rapid  strides  that  have  lately  been  made  toward  the 
goal  of  a  united  Christianity  would  seem  to  have  some  bearing  upon 
the  approach  of  a  universal  Christianity.  While  the  foreign  church 
is  rising  new  born  in  the  strength  of  its  undivided  organization,  the 
home  churches  are  gradually  sinking  their  minor  differences  and  pre- 
paring for  those  world  tasks  which  only  a  united  Christianity  can 
perform.  If  these  things — a  rapidly  growing  church,  a  phenomenal 
evangelism,  national  transformations,  and  the  spirit  of  church  unity — 
are  rightly  regarded  as  indicative  of  the  possibly  near  approach  of 
the  world  kingdom  of  Christ,  where  is  the  Christian  who  is  not  eager 
to  share  in  so  glorious  an  enterprise?  Under  such  circumstances  as 
these,  it  behooves  the  church  to  work  and  to  pray  with  a  new  zeal 
and  a  new  devotion,  that  the  conquering  Christ  may  come  into  His 
own. 


332  The  Conquering  Christ  Lesson 

ADDITIONAL  READING  REFERENCES. 

(i)  Practical  steps  toward  making  the  ideal  kingdom  a  real  kingdom. 
Report  of  the  Student  Volunteer  Convention,  Nashville,  1906,  pp.  623- 
656.  (2)  Jesus  in  the  moral,  social,  emotional,  and  intellectual  life 
of  man.  Brooks:  The  Influence  of  Jesus,  (j)  The  missionary  con- 
summation. Carver:  Missions  in  the  Plan  of  the  Ages,  pp.  253-282. 
{4)  Features  of  the  universal  church.  Hall:  The  Universal  Elements 
of  the  Christian  Religion,  pp.  259-309. 

REVIEW  AND  PRELIMINARY  QUESTIONS. 

1.  What  was  the  topic  of  our  last  study?  2.  What  is  the  Christian 
influence  on  family  life?  3.  How  have  missionaries  been  of  service  to 
governments  ?  4.  Tell  how  they  have  aided  industrial  and  commercial 
developments.  5.  In  what  respect  have  missions  modified  the  popular 
life  of  the  people?     6.  What  is  the  topic  of  to-day's  lesson ?     its  object  ? 

QUESTIONS  ON  THE  LESSON. 

1.   What  is  meant  by  the  "  world  kingdom  of  Christ"  ?     (Note  2.) 


2.  Where  do  we  catch  early  suggestions  of  such  a  kingdom? 


3.  What  did  the  Hebrews  think  their  relation  was  to  such  an  era? 


4.   Sketch  the  outworking  of  this  kingdom  from  the  time  of  Christ 
up  to  the  present. 


.5.   How  may  the  coming  of  tliis  kingdom  be  hastened?     (Note  3.) 


6.   How  will  the  church  Ihcii  differ  from  the  church  of  the  present? 


Fifty-one  xhe  World  Kingdom  of  Christ  333 

7.  What  will  be  the  motive  of  right  conduct? 

8.  How  will  the  industrial  order  be  affected? 


9.  What  is  the  cost  of  this  kingdom?     Who  pays  the  price?     Are 
you  paying  your  share  ? 


10.  What  indications  are  there  that  in  point  of  time  we  may  not  be 
far  removed  from  this  era?     (Note  4.) 


11.  Do  these  indications  seem  to  you  to  be  conclusive?     Why? 


QUESTIONS  FOR  DISCUSSION. 

1.  Is  the  universal  reign  of  Christ  practicable?  Why?  2.  Would 
there  be  as  much  philanthropy  then  as  now?  3.  How  would  Christ's 
world-wide  dominion  affect  the  industrial  world?  4.  Are  mass  move- 
ments toward  Christianity  desirable?  What  is  the  danger  that  ac- 
companies them?  5.  How  do  you  think  Christian  unity  is  related  to 
the  world  kingdom  of  Christ  ? 

Mission  Gem.  "  The  duty  of  the  whole  church  and  the  whole  duty 
of  the  church  is  to  give  the  whole  Gospel  to  the  whole  world  as  speedily 
as  possible." 

Personal  Thought.  My  recent  studies  on  the  results  of  missions 
have  abounded  with  illustrations  of  fruitful  lives.  Some  men  seem 
to  have  been  impelled  by  a  passion  for  helpful  service.  May  such  a 
passion,  my  Master,  lay  hold  of  my  heart  and  drive  me  out  into  fields 
of  unselfish  service ! 


334  The  Conquering  Christ  Lesion 

Lesson  52.     WHAT  CHRISTIAN  MISSIONS  ACCOMPLISH. 
Review  of  Methods  and  Results. 

Scriptxire  Reading:  A  Call  to  Praise  Jehovah.     Pss.  96,  97. 

Note  1.  Object  of  the  Lesson.  To  present  a  summary  of  the  preced- 
ing twelve  lessons,  and  to  draw  therefrom  certain  conclusions  as  to  the 
function  of  the  Faith,  and  the  methods  and  results  of  the  missionary 
enterprise. 

THE  LESSON  UNFOLDED. 

Note  2.  Missionary  Practice  and  the  Christian  Conquest.  In  the 
last  twelve  studies  emphasis  has  been  laid  upon  the  relation  of  the 
missionary  task  to  the  final  realization  of  a  Christian  world.  The 
primary  function  of  the  church,  that  it  should  reproduce  itself  through 
the  planting  of  other  churches,  is  being  exercised  to-day  as  never 
before.  The  Gospel  has  proved  again  and  again  the  only  adequate 
remedy  for  the  attendant  evils  of  heathenism.  The  message  from  the 
lips  of  missionaries  has  had  to  overcome  much  of  racial  pride  in  the 
hearers,  much  of  self-content,  of  sinful  tendency  and  habits  of  a  life- 
time. Yet  two  million  converts  to-day  affirm  that  success  has  crowned 
these  efforts.  In  the  work  of  world  evangelization,  medical  missions 
have  been  of  genuine  value,  and  the  training  of  natives  as  competent 
physicians  to  their  own  people  has  elicited  heartiest  praise  in  hundreds 
of  cities  and  villages  throughout  China,  Korea,  India,  and  the  Moslem 
world.  While  the  medical  missions  constitute  a  typical  exemplifica- 
tion of  the  humanitarian  spirit  of  Christianity,  they  have  ever  been 
powerful  evangelistic  agencies,  winning  many  natives  who  in  turn 
have  become  evangelists  of  striking  resource  and  power.  Similarly, 
educational  work  has  been  found  of  great  service  in  the  missionary 
enterprise.  By  teaching  the  common  people  to  read,  it  has  opened 
to  them  a  field  of  Christian  literature  otherwise  closed.  It  has  also 
developed  a  more  intelligent  type  of  Christian,  laying  the  foundation 
for  future  expansion  of  the  work  by  native  helpers,  and  the  final 
establishment  of  a  native  church  free  of  foreign  control.  Provision 
has  also  been  made  for  training  the  hand  as  well  as  the  heart  and  the 
head.  Knowledge  of  trades  and  of  agriculture  is  a  necessity  among 
converts  in  most  mission  fields,  for  the  old  life  does  not  i^ossess  social 
and  industrial  materials  which  the  new  life  can  employ.  Idol  makers 
must  give  up  making  idols,  jjriestesses  must  give  up  praying  for  others 
as  a  commercial  venture,  and  those  who  break  caste  by  becoming 
Christians  can  no  longer  ply  their  trades,  nor  find  a  market  for  their 
wares.  Here,  then,  the  industrial  mission  has  its  great  value,  sup- 
plementing the  evangelical  work  and  in  large  measure  commending  it. 


Fifty-two  What  Christian  Missions  Accomplish  335 

Education  also  contributes  to  the  religious  consciousness  of  the  com- 
munity as  a  whole,  for  in  most  of  the  schools  the  Bible  itself  is  a  text- 
book the  teaching  of  which  imparts  a  general  knowledge  of  Christian 
truth  and  in  multitudes  of  instances  results  in  the  conversion  of  the 
student. 

This  vast  and  complex  enterprise  involves  the  organization  of  mis- 
sionary societies,  frequently  denominational  in  character,  which  un- 
dertake the  gathering  of  funds  at  home  and  the  judicious  expenditure 
of  those  funds  abroad.  This  work  is  carried  on  with  commendable 
economy  and  business  ability  by  the  boards,  and  with  splendid  and 
heroic  sacrifice  by  thousands  of  missionaries.  The  missionary  project 
has  led  the  churches  of  Christendom,  noticeably  those  on  the  foreign 
fields,  to  minimize  their  differences  and  to  unite  in  emphasis  upon  their 
common  faith.  The  idea  of  Christian  unity  at  home  has  received  a 
new  impetus,  and  instances  are  rapidly  multiplying  in  which  one- 
time opposing  forces  are  being  drawn  together  for  larger  efficiency.  A 
new  sense  of  Christian  brotherhood  is  expressing  itself  in  interdenomi- 
national movements,  of  which  the  Laymen's  Missionary  Movement, 
Young  People's  Missionary  Movement,  and  the  Student  Volunteer 
Movement  are  instances. 

Missions  have  also  contributed  largely  to  science,  especially  in  the 
fields  of  philology,  lexicography,  botany  and  zoology.  A  more  im- 
portant result,  and  of  a  vastly  different  type,  is  the  reflex  influence  of 
missionary  endeavor  upon  the  home  churches.  Interest  in  missions 
has  often  preceded  a  renewal  of  the  general  spiritual  activities  of  the 
church.  Larger  tasks  have  been  undertaken,  and  the  devotional  life 
has  been  deepened.  Still  other  fruits  of  missions  are  evident  on  the 
field.  Conversion  from  the  ideals  and  customs  of  pagan  society  to 
those  of  Christian  society  has  attended  the  work.  It  is  this  individual 
transformation,  repeated  in  thousands  of  lives,  which,  more  than  any 
other  result,  repays  the  total  expense  of  the  enterprise.  The  preach- 
ing of  the  new  faith  is  also  proving  a  mighty  power  in  lifting  non- 
Christian  peoples  into  a  higher  moral  life.  A  still  more  significant 
result  of  missions  is  seen  in  the  molding  of  national  destinies  and  in 
the  gradual  realization  of  the  world  kingdom  of  Christ. 

Note  3.  The  Function  of  Christianity.  From  the  day  of  Pentecost 
the  primary  function  of  the  church  has  been  to  spread  the  Gospel  both 
as  a  message  and  as  a  life.  Beyond  this,  no  task  has  ever  been  com- 
mitted to  the  church  by  her  Lord.  Though  in  fulfilment  of  this  task 
the  church  may  undertake  many  subsidiary  enterprises,  such  as  the 
establishment  of  colleges  or  the  maintenance  of  hospitals,  these  can 
never  in  themselves  become  the  function  of  the  church.     In  fulfilment 


336  The  Conquering  Christ  ^^^^'^ 

of  this  function  the  church,  from  its  first  estabhshment,  has  been  a 
missionary  institution ;  the  non-missionary  church  has  no  place  in  the 
world.  When  a  church  takes  no  part  in  the  propagation  of  the  faith, 
it  may  well  be  questioned  whether  it  has  a  faith  to  propagate.  This 
function  of  the  church  was  indicated  by  Christ's  estimate  of  His  work. 
He  conceived  of  His  mission  as  vitally  related  to  the  redemption  of 
mankind,  and  He  thought  of  the  world  as  a  kingdom  to  be  under  His 
spiritual  rule.  Both  of  these  conceptjpns  look  forward  to  a  world 
which  finally  will  be  at  peace  with  itself  and  with  its  Creator — a  world 
in  which  all  nations  shall  gladly  yield  allegiance  to  the  one  pure  faith, 
and  bow  their  hearts  before  their  common  Lord.  Until  that  day 
arrives  the  church  will  not  have  fulfilled  its  function,  but  when  it  does 
arrive,  then  shall  be  brought  to  pass  the  saying,  "  He  shall  see  of  the 
travail  of  his  soul,  and  shall  be  satisfied." 

Note  4.  Methods  and  Results  of  Missions.  Missions  have  been 
undertaken  in  the  past  by  individuals  and  groups  rather  than  by 
the  whole  church.  The  breaking  up  of  Christendom  into  numerous 
churches  and  sects  has,  by  preventing  united  effort,  stood  in  the  way 
of  the  largest  efficiency.  This  comparative  inefficiency  of  present 
methods  has  been  so  emphasized  by  the  developments  of  the  missionary 
enterprise  as  to  create  a  widespread  demand  for  a  method  broad 
enough,  big  enough,  and  inclusive  enough  adequately  to  sustain  the 
work.  Present  agencies  may  be  retained,  but  they  will  become  more 
closely  united,  as  befits  representatives  of  a  united  Christianity.  The 
day  of  vast  projects  is  with  us.  A  world-wide  Christendom  means 
more  than  a  united  Protestantism.  It  looks  forward  to  the  union  of 
Romanist,  Greek,  Anglican  and  Protestant — a  union  beset  no  doubt 
with  seemingly  insurmountable  difficulties,  but  which  may  possibly 
be  realized  within  a  not  remote  future.  What  the  fathers  dare  not 
hazard  the  sons  may  successfully  undertake.  With  the  new  vigor 
and  the  quickened  impulse  of  a  united  Christianity,  the  problem  of 
preaching  the  Gospel  to  every  section  of  the  world  "  within  this  genera- 
tion "  would  be  a  problem  which  the  church  could  confront  with  a 
courage,  a  hopefulness  and  a  sure  sense  of  victory  such  as  have  never 
yet  mastered  her  forces. 

If  the  coming  method  of  missions  is  to  be  a  great  Christian  propa- 
ganda by  the  entire  Christian  church,  the  result  will  be  commensurate 
with  the  method.  We  shall  cease  to  hear  of  converts  numbered  by 
the  score  or  by  the  hundreds ;  they  will  be  numbered  by  the  thousands, 
and  by  the  tens  of  thousands.  Nations  in  a  day  will  turn  with  glad 
submission  to  Jesus  Christ  as  Lord  and  as  Redeemer.     A  thousand 


Pifty-txvo  What  Christian  Missions  Accomplish  337 

hills  and  valleys  will  echo  the  praises  of  reborn  hosts,  and  a  race  once 
lost  .will  enter  with  joy  into  the  household  of  faith. 

"  Tidings  sent  to  every  creature 

Millions  yet  have  never  heard : 
Can  they  hear  without  a  preacher? 

Lord  Almighty,  give  the  word! 
Give  the  word!  in  every  nation 

Let  the  Gospel  trumpet  sound, 
Witnessing  a  world's  salvation 

To  the  earth's  remotest  bound," 

Suggestions  for  Class  Discussion. 

1.  Whether  missionary  successes  justify  the  anticipation  of  an 
ultimately  Christian  world. 

2.  Features  of  Christianity  which  make  it  a  transforming  power. 

3.  How  the  educational 'work  of  missions  has  developed  the  native 
intellectual  life. 

4.  The  extent  to  which  missionary  managements  practise  reasonable 
business  economy. 

5.  Respects  in  which  missions  have  promoted  the  movement  toward 
church  unity  (i)  on  the  foreign  field,  (2)  at  home. 

6.  The  nature  and  extent  of  the  reflex  influence  of  missions  upon 
the  home  church. 

7.  How  the  popular  moral  codes  of  non-Christian  lands  have  been 
affected  by  missions. 

8.  Extent  to  which  the  Oriental  awakening  is  due  to  missions. 

9.  Whetljer  the  function  of  the  Christian  church  is  anything  other 
than  missionary, 

10.  Respects  in  which  a  universal  Christian  unity  at  present  seems 
beset  with  practical  difficulties. 

11.  How  a  united  Christianity  would  increase  the  effectiveness  of 
missions. 

Mission  Gem.  "  Those  who  have  been  joined  together  in  the 
vision  of  common  truth  can  never  again  lapse  contentedly  into  former 
beliefs  touching  the  finality  of  sectarian  distinctions.  They  have  seen 
the  splendid  outlines  of  a  greater  church,  and,  forevermore,  must 
move  towards  it,  in  heart  and  mind." — Charles  Cuthbert  Hall. 

Personal  Thought.  This  course  of  studies  on  the  spread  of  the 
Christian  church  has  given  me  an  intimate  knowledge  of  strange 
people  and  unfamiliar  scenes.  My  sympathies  have  been  quickened, 
my  intellectual  horizon  has  been  broadened,  and  I  now  have  a  knowl- 
edge of  the  world's  needs  and  of  a  Christian's  opportunities  such  as 
I  have  never  before  possessed.  In  view  of  these  facts,  what  should  the 
future  mean  to  me?  Can  I,  dare  I  be  content  unless  I  am  in  the  ranks 
of  those  who  serve?     "  Emotion  is  no  substitute  for  action." 


Appendix:  List  of  Books 

LIST  OF  BOOKS  REFERRED  TO  IN  THIS  QUARTERLY. 

Beach  (editor):  Call,  Qualifications  atid  Preparation  of  Candidates  for  Foreign 
Missionary  Service.  Bliss:  Encyclopedia  of  Missions.  Brooks:  The  Infiuence  of 
Jesus.  Broomhall:  Martyred  Missionaries  of  the  China  Inland  Mission.  Brown: 
Why  and  How  of  Foreign  Missions.  Carver:  Missions  in  the  Plan  of  the  Ages. 
Clarke:  Ten  Great  Religions,  2  vols.  Dennis:  Centennial  Survey  of  Foreign  Missions; 
Christian  Missions  and  Social  Progress.  3  vols.  Ellis:  Men  and  Missions.  Gib- 
son: Mission  Problems  and  Missio7i  Methods  in  South  China.  Hall:  The  Universal 
Elements  of  the  Christian  Religion.  Hastings  (editor):  Dictionary  of  the  Bible, 
5  vols.  Keen:  The  Service  of  Missions  to  Science  and  Society.  Laurie:  The  Ely 
Volume:  Missions  and  Science.  Mott:  Modern  World  Movements  (pamphlet); 
Strategic  Points  in  the  World's  Conquest.  Paton  (editor):  Recent  Christian 
Progress.  Rugg  (editor):  Our  Word  and  Work  for  Missions.  Smith:  The  Con- 
version of  India.  Speer:  Missions  and  Politics  in  Asia.  Storrs:  Addresses  on 
Foreign  Missions.  Wanless:  The  Medical  Mission.  Warneck:  Modem  Missions 
and  Culture.  Welsh:  The  Challenge  to  Christian*  Missions.  White:  Our  Share 
of  the  W(/rld  (pamphlet).  Williams:  The  Middle  Kingdom,  2  vols.  Williamson: 
The  Healing  of  the  Nations. 


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